Second National Congress of the Clergy

Vatican City, 19 March 1999
Solemnity of St. Joseph
Patron of the Universal Church

Your Eminence,
Your Excellency,

The entire Church prepares to enter the third millennium since the Incarnation of the Word in a spirit of penance, and, by the continued Apostolic solicitude of the Successor of Peter, is stimulated to an ever more lively recollection of the will of her divine Founder.

At its Plenary Assembly of 13-15 October 1998, the Congregation for the Clergy, in a spirit of intimate communion with that objective, decided to entrust the enclosed circular letter to every Ordinary, for transmission to their priests. On that occasion, the Holy Father said. “The prospective of New Evangelization reaches a high point in commitment to the Great Jubilee. Here, providentially, we retrace the paths laid out in Tertio Millennio Adveniente, in the Directories for Priests and Permanent Deacons, in the Instruction on the collaboration of the lay faithful with the pastoral ministry of priests and in the fruits of this Plenaria. With a convinced universal application of these documents, what is expressed by the now familiar term “new evangelization” can be more easily translated into effective reality”.

Bearing in mind actual circumstances, this document is designed to lead individual priests as well as presbyterates to an examination of conscience, remembering that, in concrete terms, love means fidelity. This document reiterates the teachings of the Council, and of the Popes and it refers to the other documents already mentioned by the Holy Father. These documents are fundamental for an authentic response to the demands of our time and for an effective mission of evangelization.

The questionnaires at the end of each section are intended as an aid to discerning everyday reality in the light of the teaching contained in the aforementioned documents. It is not intended that any replies should be sent to this Congregation. Priests may use them in whatever manner they find most helpful for them.

We are aware that no missionary activity can be realistically undertaken without the enthusiastic support of priests, who are the first and most valued collaborators of the Order of Bishops. This letter is also intended as a help for priests attending study days, retreats, spiritual exercises and priestly meetings being promoted in each ecclesiastical circumscription during this time of preparation for the Great Jubilee, and especially during the Jubilee Year.

May the Queen of Apostles, the bright Morning Star, guide her beloved priests, sons of her Son, into the path of effective communion, fidelity and generous, integral exercise of their indispensable ministry.

With sentiments of fraternal esteem, I remain
Yours sincerely in Christ,

Darío Card. Castrillón Hoyos
Prefect

Csaba Ternyák
Titular Archbishop of Eminenza
Secretary

INTRODUCTION

Catholic doctrinal tradition describes the priest as teacher of the Word, Minister of the Sacraments and Leader of the Christian community entrusted to him. This is the starting point of all reflection on the identity and mission of the priest in Church. In the light of new evangelization, to which the Holy Spirit calls all the faithful through the person and authority of the Holy Father, this unchanging yet ever-new doctrine must again be reflected upon with faith and hope.

The whole Church is called to greater apostolic commitment which is both personal and comunitarian, renewed and generous. Encouraged by the personal example and clear teaching of John Paul II, both pastors and faithful must but realize ever more incisively that the time has come to hasten their preparations, with renewed apostolic spirit, to cross the threshold of the twenty-first century and to throw open the door of history to Jesus Christ, who is our God and only Saviour. Pastors and faithful in the year 2000 are called to proclaim with renewed force: “Ecce natus est nobis Salvator mundi”.(1)

“In countries with ancient Christian roots, and occasionally in the younger Churches as well, entire groups of the baptized have lost a living sense of the faith or even no longer consider themselves members of the Church and live a life far removed from Christ and his Gospel. In this case what is needed is a ‘new evangelization’ or a ‘re-evangelization’”.(2) New Evangelization, therefore, is firstly a maternal reaction of the Church to the weakening of the faith and obscuring of the demands of the Christian moral life in the conscience of her children. Many of the baptized live in a world indifferent to religion. While maintaining a certain faith, these practically live a form of religious and moral indifferentism, alienated from Word and Sacraments which are essential for the Christian life. There are others, although born of Christian parents and baptized, who have never received a foundation in the faith and live in practical atheism. The Church looks on all of these with love and is particularly sensitive to the pressing duty to draw these people to that ecclesial communion where, with the grace of the Holy Spirit, they rediscover Jesus Christ and the Father.

Together with new evangelization which seeks to rekindle the faith in the Christian conscience of many and cause the joyful proclamation of salvation to resound in society, the Church is also especially conscious of her perennial mission ad gentes — the rightduty to carry the Gospel to all men who do not yet know Christ or participate in his salvific gifts. For the contemporary Church, Mother and Teacher, the mission ad gentes and new evangelization are inseparable aspects of her mandate to teach, sanctify and guide all men to the Father. Fervent Christians also need loving and continuous encouragement in their quest for personal holiness, to which they are called by God and by the Church. This is the true impetus of new evangelization.

All the Christian faithful, children of the Church, should be impelled by this common and pressing responsibility. In a particular way, priests have this duty since they have been specially chosen, consecrated and sent to make evident the presence of Christ whose authentic representatives and messengers they become.(3) It is, therefore, necessary to assist both secular and religious priests in assuming the “important pastoral responsibility of new evangelization”(4) and, in the light of this commitment, to rediscover the divine call to serve that portion of God’s people entrusted to them as teachers of the Word, ministers of the Sacraments and pastors of the flock.

Chapter One

IN THE SERVICE OF NEW EVANGELIZATION

“It was not you who chose me, but I who chose you and appointed you to go and bear fruit that will remain” (John 15:16)

1. New Evangelization, responsibility of the entire Church

Being called and sent by the Lord have always been relevant but in contemporary historical circumstances they acquire a particular importance. The end of the twentieth century, from a religious perspective, is marked by contrasting phenomena. On the one hand, intense secularization in society results in rejection of God and all reference to the transcendent, while the other is marked by the emergence of a greater religious sensitivity which seeks to satisfy the innate aspiration for God which is present in the hearts of all mankind but which sometimes fails to find satisfactory expression.

“The mission of Christ the Redeemer which is entrusted to the Church, is still very far from completion. As the second millennium after Christ’s coming draws to an end, an overall view of the human race shows that this mission is still only beginning and that we must commit ourselves wholeheartedly to its service”.(5) Today, this missionary task is carried out largely in the context of the new evangelization of many countries which have had long Christian traditions but in which the Christian understanding of life appears to be in decline. It is also carried out in the general context of mankind, in which not everyone has yet heard and understood the proclamation of the salvation brought by Christ.

It is a sad but evident reality that many have heard of Christ but seem to know and accept his teaching merely as a set of general ethical norms rather than as concrete life commitments. Large numbers of the baptized have abandoned following Christ and live by the tenets of relativism. In many instances, the role of the Christian faith is reduced to that of a purely cultural factor often limited to a merely private sphere and without any social relevance in individual or national life.(6)

After twenty centuries of Christianity there is still no shortage of wide missionary fields. All Christians should be aware that, in virtue of their baptismal priesthood (cf. 1 Pt 2, 4-5.9; Ap 1, 5-6. 9-10; 20, 6), they are called to collaborate, in so far as their personal circumstances permit, in the new evangelizing mission which is a common ecclesial undertaking.(7) Responsibility for missionary activity “is incumbent primarily on the College of Bishops presided over by its head, the Successor of Peter”.(8) “Priests, who are collaborators with the bishop in virtue of the Sacrament of Orders, are called to share responsibility for the mission”.(9) Thus it can be said that, in a certain sense, they bear primary responsibility for this new evangelization of the third Millennium”.(10)

Encouraged by scientific and technical advances, contemporary society has developed a profound sense of critical independence from secular and religious authority and doctrine. This situation requires thorough explanation and presentation of the Christian message of salvation which always remains a mystery. Such must be done with respect, and with the power and capacity of the first evangelization, while making prudent use of all suitable methods afforded by modern technology. However, it should never be forgotten that technology is no substitute for the witness of holiness of life. The Church needs true witnesses to communicate the Gospel in every sector of society. From this derives the need for all Christians in general, and for priests in particular, to acquire a profound and proper training in philosophy and theology(11) which enables them to render account for their faith and hope. Such also alerts them to the importance of presenting the faith constructively by means of personal dialogue and understanding. Proclamation of the Gospel, however, cannot be reduced to dialogue alone. The courage of the truth is, in fact, an ineluctable challenge when confronted with temptation to conform, or to seek facile popularity or personal convenience.

When evangelizing, it must be remembered that some of the traditional ideas and vocabulary of evangelization have become unintelligible to the greater part of contemporary culture. Certain contexts are impervious to the positive Christian sense of terms such as original sin and its consequences, redemption, the cross, the need for prayer, voluntary sacrifice, chastity, sobriety, obedience, humility, penance, poverty, etc. New evangelization, in fidelity to the doctrine of the faith constantly taught by the Church and with a strong sense of responsibility with regard to the vocabulary of Christian doctrine, must discover means of expressing itself to the contemporary world so as to help it rediscover the profound meaning of these Christian and human terms. In this effort, new evangelization cannot discard the established formulations of faith which have already being arrived at and which are summarized in the Creed.(12)

2. The necessary and indispensable role of priests

While the Pastors of the Church “know that they themselves were not established by Christ to undertake alone the whole salvific mission of the Church to the world”,(13) they do exercise and absolutely indispensable evangelizing role. New evangelization needs urgently to find a form for the exercise of the priestly ministry really consonant with contemporary conditions so as to render it effective and capable of adequately responding to the circumstances in which it is exercised. This, however, can only be done by constant reference to Christ, our only model, who enables us to move in contemporary conditions without losing sight of our final goal. Genuine pastoral renewal is not motivated solely by socio-cultural considerations but, more importantly, by a burning love for Christ and his Church. The end of all our efforts is the definitive Kingdom of Christ, recapitulation of all created things in Him. This will only be fully achieved at the end of time but already it is present through the power of the life-giving Spirit through whom Jesus Christ constituted his body, the Church, as universal sacrament of salvation.(14)

Christ, head of the Church and Lord of all creation, continues his salvific work among men. The ministerial priesthood is properly located within this operative framework. In drawing all things to Himself (cf. John 12, 32), Christ desires to involve his priests in a special way. This is the divine plan (God wills that the Church and her ministers should be involved in the work of redemption) which, although evident from a doctrinal and theological perspective, can be particularly difficult for modern man to accept. Sacramental mediation and the hierarchical structure of the Church, are often questioned to-day. The need for sacramental mediation or for the hierarchical structure of the Church as well as the reasons for them are also called into question.

As the life of Christ was consecrated to the authentic proclamation of the loving will of the Father (cf. John 17, 4; Heb 10, 7-10) so too the life of priests should be consecrated, in his name, to the same proclamation. “In word and deed” (cf. Acts 1, 1) the Messiah devoted his public life to preaching with authority (cf. Mt 7, 29). Such authority derived, in the first place, from his divine condition but also, in the eyes of the people, from his sincere, holy and perfect example. Likewise, the priest is obliged to complement the objective spiritual authority which is his in virtue of sacred ordination(15) with a subjective authority deriving from sincerity and holiness of life,(16) and that pastoral charity which manifests the love of Christ.(17) Gregory the Great’s exhortation to his priests is still relevant: “The Pastor must be pure in thought, exemplary in his actions, discreet in his silence and useful in his words. He should be close to all in his compassion and, above all, dedicated to contemplation. He should be the humble ally of all who do good. In justice, he should be inflexibly opposed to the vice of sinners. He should neither neglect the interior life through exterior preoccupations nor omit provision of exterior needs through solicitude for interior good”.(18)

In our times, as always in the Church, “heralds of the Gospel are needed who are expert in humanity, profoundly knowing the heart of contemporary man, who share his joys and hopes, his fears and sorrows, and, at the same time, who are contemplatives in love with God.” The Holy Father, specifically referring to the re-christianization of Europe but in terms valid everywhere, affirms that “the saints were the great evangelizers of Europe. We must pray the Lord to increase the spirit of holiness in the Church and to send saints to evangelize the contemporary world”.(19) Many of our contemporaries, it must not be forgotten, arrive at ideas of Christ and the Church above all through their contact with her sacred ministers. Hence the need for their authentic witness to the Gospel becomes all the more pressing since it is “a living and transparent image of Christ the priest”.(20)

In the context of Christ’s saving action, two inseparable objectives can be highlighted: an intellectual objective, on the one hand, which seeks to teach, instruct the crowds without shepherds (cf. Mt 9, 36) and move the intelligence towards conversion (cf. Mt 4, 17), and, on the other, the desire to move the hearts of those who listened to him to sorrow and penance for their sins thereby opening the way to divine forgiveness. This continues to be true to-day: “the call to new evangelization is primarily a call to conversion”(21) and when the Word of God has taught the intellect of man and moved his will to reject sin, evangelizing activity attains its goal in fruitful participation in the sacraments, especially in the celebration of the Eucharist. Paul VI taught that “the role of evangelization is precisely to educate people in the faith in such a way as to lead each individual Christian to live the sacraments of faith — and not to receive them passively or reluctantly”.(22)

Evangelization consists of proclamation, witness, dialogue and service. It is based on three inseparable elements: preaching the Word, sacramental ministry and leading the faithful.(23) Preaching would be senseless unless it include continuous formation of the faithful and participation in the sacraments. Likewise, participation in the sacraments without sincere conversion of heart, full acceptance of the faith and of the principles of Christian morality is also meaningless. From a pastoral perspective, the primary action of evangelization is, logically, considered to be preaching.(24) From the perspective of intentionality, however, the primary element of evangelization must be celebration of the sacraments, especially of Penance and the Blessed Eucharist.(25) The integrity of the pastoral ministry of priests in the service of new evangelization is to be found, however, in a harmonious fusion of both of these functions.

Ecumenical formation of the faithful is another aspect of new evangelization of growing importance. The Second Vatican Council encouraged all the faithful “to take an active and intelligent part in the work of ecumenism” and “to esteem the truly Christian endowments of our common heritage which are to be found among our separated brethren”.(26) At the same time, however, it must be noted that “nothing is so foreign to the spirit of ecumenism as a false irenecism which harms the purity of Catholic doctrine and obscures its genuine and certain meaning”.(27) Priests should ensure that ecumenism is always conducted in fidelity to the principles established by the Magisterium of the Church, avoid divisions and promote harmonious continuity.

QUESTIONNAIRE ON CHAPTER ONE

1. Is the need for and urgency of new evangelization really felt in our ecclesial communities and especially among our priests?

2. Is it frequently preached? Does new evangelization feature at clergy meetings, in pastoral programmes and in continuing formation?

3. Are priests especially involved in promoting a new evangelizing mission — new in its “ardour, methods and expression”(28) — both ad intra and ad extra in the Church?

4. Do the faithful regard the priesthood as a divine gift both for those who receive it and for their communities, or do they regard the priesthood merely as an administrative function? Are prayers for vocations to the priesthood sufficiently encouraged as well as prayers for that generosity which responds affirmatively to a vocation?

5. In preaching the Word of God and in catechesis is the necessary proportion between instruction in the faith and sacramental practice maintained? Is the evangelizing activity of priests characterized by a complementarity between preaching and sacraments, the “munus docendi” and the “munus sanctificandi”?

6. What can be done to help priests become ministers who harmoniously build the prophetic, liturgical and charitable community which is the Church?

7. From the preparations for the Great Jubilee of 2000 do priests derive opportunities and ideas for a realistic programme of new evangelization?

Chapter Two

TEACHERS OF THE WORD

“Go out to the whole world; proclaim the Good News to all creation” (Mk 16, 15)

1. Priests, ministers of the Word “nomine Christi et nomine Ecclesiae”

A correct understanding of the pastoral ministry of the Word begins with a consideration of God’s divine Revelation in itself. “By this revelation, the invisible God (cf. Col 1, 15; 1 Tim 1, 17), from the fullness of his love, addresses men as his friends (cf. Es 33, 11; John 15, 14-15) and moves among them in order to invite and receive them into his company”.(29) The proclamation of the Kingdom in Scripture not only speaks of the glory of God but also spreads that same glory by its very proclamation. The Gospel preached by the Church is not just a message but a divine and life-giving experience for those who believe, hear, receive and obey the message.

Revelation, therefore, is not limited to instruction about God who lives in inaccessible light since it also recounts the marvelous things that God does for us with his grace. The revealed Word, made present and actualized “in” and “through” the Church, is an instrument through which Christ acts in us with his Spirit. It is both judgment and grace. In hearing the Word, the actual encounter with God himself calls to the heart of man and demands a decision which is not arrived at solely through intellectual knowledge but which requires conversion of heart.

“It is the first task of priests as co-workers of the bishops to preach the Gospel of God to all men…(so as to)… set up and increase the People of God”.(30) Precisely because preaching the Gospel is not merely an intellectual transmission of a message but “the power of God for the salvation of all who believe” (Rm 1, 16), accomplished for all time in Christ, its proclamation in the Church requires from its heralds a supernatural basis which guarantees its authenticity and its effectiveness. The proclamation of the Gospel by the sacred ministers of the Church is, in a certain sense, a participation in the salvific character of the Word itself, not only because they speak of Christ, but because they proclaim the Gospel to their hearers with that power to call which comes from their participation in the consecration and mission of the incarnate Word of God. The words of the Lord still resound in the ears of his ministers: “Whosoever listens to you listens to me; whosoever despises you despises me” (Lk 10, 16). Together with St Paul they can testify: “the Spirit we have received is not the world’s spirit but God’s Spirit, helping us to recognize the gifts he has given us: We speak of these not in words of human wisdom but in words taught by the Spirit, thus interpreting spiritual things in spiritual terms” (1 Cor 2, 12-13).

Proclaiming the Gospel is a ministry deriving from the Sacrament of Orders and is exercised by the authority of Christ. The power of the Holy Spirit does not guarantee all the acts of sacred ministers in the same way. In the administration of the sacraments this guarantee is assured to the extent that not even the sinful condition of a minister can impede the fruit of grace. There are many other acts in which the human qualities of the minister acquire notable importance. Those qualities can serve to promote or impede the apostolic effectiveness of Church.(31) While the entire munus pastorale must be characterized by service, it is especially necessary that service characterize the minister of preaching since the salvific effectiveness of the Word becomes more operative when its minister, who is never master of the Word, increasingly becomes its servant.

Service demands a personal dedication on the part of the minister to the preached Word. Such dedication ultimately is made to God “to whom I render worship in my heart by preaching the Gospel of his Son” (Rm 1, 9). The minister may not place obstacles in its path by pursuing objectives extraneous to its mission, or relying on human wisdom, or by promoting subjective experiences that can obscure the Gospel. The Word of God can never be manipulated. Rather, preachers “should firstly become personally familiar with the Word of God…and be the first “believers” in the Word, fully conscious that the words of their preaching are not their own, but those of the one who sent them”.(32)

There is an essential relationship between personal prayer and preaching. From meditating on the Word of God in personal prayer, comes that spontaneous “primacy of witness of life which discovers the power of the love of God and makes his word convincing.(33) Effective preaching is another fruit of personal prayer. Such preaching is effective not only because of its speculative coherence but because it comes from a prayerful, sincere heart which is aware that sacred ministers are bound not to impart their own wisdom but the Word of God and ceaselessly to invite all to conversion and holiness”.(34) The preaching of Christ’s sacred ministers, to be effective, requires that it be based on their spirit of filial prayer: “sit orator antequam dictor”.(35)

Personal prayer provides priests with support and encouragement for their sense of the ministry, their vocation in life, and for their living and apostolic faith. In personal prayer they draw daily zeal for evangelization. Once personally convinced of this, it is translated into persuasive, coherent and convincing preaching. Praying the Liturgy of the Hours thus is not simply a matter of personal piety nor is it the totality of the Church’s public prayer. It is of great pastoral use(36) since it is a special opportunity to interiorize and become familiar with biblical, patristic, theological and magisterial teaching which can subsequently be returned to the People of God through preaching.

2. Towards an effective proclamation of the Word

New evangelization has to underline the importance of bringing to maturity the meaning of the baptismal vocation of the faithful thereby bringing the faithful to an awareness that they have been called by God closely to follow Christ and personally to collaborate in the Church’s mission. “Transmitting the faith means awakening, proclaiming and deepening the Christian vocation, that is, God’s call to all men as He makes known to them the mystery of salvation…”.(37) The task of preaching, therefore, is to present Christ to all men because He alone, “the new Adam, in the very revelation of the mystery of the Father and of his love, fully reveals man to himself and brings to light his most high calling”.(38)

New evangelization together with a vocational sense of existence go hand in hand for the Christian. This is the “good news” which must be preached to the faithful without any reductionism in what concerns its goodness and the demands which are made in accomplishing it. It must always be remembered that “the Christian is certainly bound by need and by duty to struggle with evil through many afflictions and to suffer death; but as one who has been made a partner in the paschal mystery and configured to the death of Christ, he will go forward, strengthened by hope, to the resurrection”.(39)

New evangelization demands a zealous ministry of the Word which is complete and well-founded. It should have a clear theological, spiritual, liturgical and moral content, while bearing in mind the needs of those men and women whom it must reach. This is not to succumb to any temptation to intellectualism which could obscure rather than enlighten the intelligence of Christians, rather it requires a genuine intellectual charity through continuous patient catechesis on the fundamentals of Catholic faith and morals and on their influence on the spiritual life. Christian instruction is foremost among the spiritual works of mercy: salvation comes by knowing Christ since “there is no other name in the whole world given to men by which we are to be saved” (Acts 4, 12).

Catechetical proclamation cannot be achieved without use of a solid theology since it requires not only presentation of revealed doctrine but also formation of the intelligence and conscience of the faithful by means of revealed doctrine so that they can authentically live the demands of their baptismal calling. New evangelization will be achieved not only in the measure that the Church as a whole and its institutions but each and every Christian live the faith authentically, thereby giving credible witness to that same faith.

Evangelizing means announcing and spreading the contents of revealed truth by every available good and congruent means (Christological and Trinitarian faith, the meaning of the dogma of creation, the eschatological truths, the doctrine concerning the Church, man, the sacraments and other means of salvation). It is also important to teach people how concretely to translate these truths into life by means of spiritual and moral formation so that they become a witness to life and missionary commitment.

The task of spiritual and theological formation (and that of permanent formation of priests, deacons and the lay faithful) is both inescapable and enormous. Hence, the ministry of the Word and its ministers must be able to respond to current circumstances. While its effectiveness is essentially dependent on the help of God, it also requires the highest possible degree of human perfection. A renewed doctrinal, theological and spiritual proclamation of the Christian message, aimed primarily to enthuse and purify the conscience of the baptized, cannot be achieved through irresponsible or indolent improvisation. Less still can it be brought about if there is an unwillingness on the part of priests to assume directly their responsibilities for the proclamation of the Gospel — especially those relating to the homiletic ministry which cannot be delegated to the non-ordained(40) nor easily entrusted to those ill prepared for its exercise.

Preaching, as always has been insisted, requires the priest to give particular attention to the importance of remote preparation. This can be concretized by such things as study and the pursuit of those things which can help the sacred ministers in their preparation. Pastoral sensitivity on the part of preachers must always be aware of the problems preoccupying the contemporary world and be able to identify possible solution for them. “Moreover, if priests are to give adequate answers to the problems discussed by people at the present time, they should be well versed in the statements of the Church’s magisterium and especially those of the Councils and the Popes. They should also consult the best approved writers in theology”(41) as well as the Catechism of the Catholic Church. Insistence must also be placed on the importance of the permanent formation of the clergy and especially on its content which should be in accord with the Directory on the Ministry and Life of Priests.(42) Efforts in this regard will always reap a rich harvest. In addition to the foregoing, attention must be given to the proximate preparation needed to preach the Word of God. Apart from exceptional circumstances where nothing else is possible, humility and industry require, at the very least, a careful plan of what the priest intends to preach.

The principle source for preaching is naturally Sacred Scripture, deeply meditated in personal prayer and assimilated through study and adequate contact with suitable books.(43) Pastoral experience well demonstrates the capacity of the power and eloquence of the Sacred text to stir the hearts of those who hear it. The Fathers of the Church and the other great writers of the Catholic tradition teach us how to penetrate the meaning of the revealed Word and communicate it to others.(44) This is far removed from any form of “biblical fundamentalism” or mutilation of the divine message. The pedagogy with which the Church reads, interprets and applies the Word of God throughout the liturgical seasons should also be a point of reference for preaching. The lives of the saints, their struggles and heroism, have always produced positive effects in the hearts of the Christian faithful who, today, have special need of the heroic example of the saints in their self-dedication to the love of God and, through God, to others. Reference to the lives of the saints has renewed significance in contemporary circumstances where the faithful are often assailed by equivocal values and doctrines. All of these are helpful for evangelization as indeed is the promotion of a sense of the love of God among the faithful, a solidarity with everyone and spirit of service and generous self-giving for others. Christian conscience comes to maturity through constant reference to charity.

The priest should also cultivate the formal aspects of preaching. We live in an information era characterized by rapid communication. We frequently hear experts and specialists on the television and radio. In a certain sense the priest (who is also a social communicator) has to compete with these when he preaches to the faithful. Hence his message must be presented in an attractive manner. His apostolic spirit should move him to acquire competence in the use of the “new pulpits” provided by modern communications and ensure that his preaching is always of a standard congruent with the preached Word. Universities today have witnessed a resurgence of interest in rhetoric. A similar interest should be aroused among priests as well as a desire to acquire a noble and dignified self presentation and poise.

Like that of Christ, priestly preaching should be positive, stimulating and draw men and women to the goodness, beauty and truth of God. Christians are bound to make known “the divine glory which shines on the face of Christ” (2 Cor 4, 6) and present revealed truth in a captivating way. Is it not impossible to deny the strong attractive, though serene, nature of Christian existence? There is nothing to fear in this. “From the moment when, in the Paschal Mystery, she received the gift of the ultimate truth about man’s life, the Church has made her way along the path of the world proclaiming that Jesus Christ is ‘the way, the truth and the life’ (John 14, 6). It is her duty to serve humanity in different ways, but one way in particular imposes a responsibility of a quite special kind: the diaconia of service to the truth“.(45)

Elegant accurate language, comprehensible to contemporary men and women of all social backgrounds, is always useful for preaching. Banal commonplace language should be eschewed.(46) While preachers must speak from an authentic vision of faith, a vocabulary must be employed which is comprehensible in all quarters and must avoid specialized jargon or concessions to the spirit of materialism. The human “key” to effective preaching of the Word is to be found in the professionalism of the preacher who knows what he wants to say and who is always backed up by serious remote and proximate preparation. This is far removed from the improvisation of the dilettante. Attempts to obscure the entire force of truth are insidious forms of irenecism. Care should therefore be taken with the meaning of words , style and diction. Important themes should be highlighted, without ostentation, after careful reflection. A pleasant speaking voice should be cultivated. Preachers should know their objectives and have a good understanding of the existential and cultural reality of their congregations. Theories and abstract generalizations must always be avoided. Hence every preacher should know his own flock well and use an attractive style which, rather than wounding people, strikes the conscience and is not afraid to call things for what they really are.

Priests engaged in different pastoral tasks should help each other with fraternal advice on these and other matters such as the content of preaching and its theological and linguistic quality, style, the duration of homilies -which should always be reasonable, the proper use of the ambo, the development of an unaffected normal tone of voice and its inflection while preaching. Humility is necessary if the priest is to be helped by his brother priests and, indirectly, by the faithful who co-operate in his pastoral activities.

QUESTIONNAIRE ON CHAPTER TWO

8. Do we really appreciate the real effect of the ministry of the Word on the life of our communities? Are we anxious to use this essential instrument of evangelization with the best possible professionalism?

9. Is sufficient attention given to perfecting the diverse forms of proclamation of the Word in permanent formation courses?

10. Are priests encouraged to study sound theology and the writings of the Fathers of the Church, the Doctors of the Church and of the Saints? Are positive efforts made to know and make known the great masters of Christian spirituality?

11. Is the formation of good libraries for priests encouraged which reflect a solid doctrinal outlook?

12. Is it possible locally to access libraries available on the internet? Are priests aware of the electronic library which has been set up by the Congregation for the Clergy (www.clerus.org)?

13. Do priests use the catechesis and teaching of the Holy Father and the various documents published by the Holy See?

14. Is there an awareness of the necessity to train people (priests, permanent deacons, religious and laity) capable of using well the means of communication which are key aspects of the evangelization of contemporary culture?

Chapter Three

MINISTERS OF THE SACRAMENTS

“Christ’s servants, stewards of the entrusted with the mysteries of God” (1 Cor 4, 1)

1. “In persona Christi Capitis”

“The Church’s mission is not an addition to that of Christ and the Holy Spirit, but is its sacrament: in her whole being and in all her members, the Church is sent to announce, bear witness, make present, and spread the mystery of the communion of the Holy Trinity”.(47) This sacramental dimension of the whole mission of the Church springs from her very nature as a reality which is “both human and divine, visible yet endowed with invisible realities, zealous in action and dedicated to contemplation, present in the world but as a pilgrim”.(48) In the context of the Church as “universal sacrament of salvation”,(49) in which Christ “manifests and actualizes the mystery of God’s love for men”,(50) the sacraments, privileged moments in communicating the divine life to man, are at the very core of priestly ministry. Priests are especially conscious of being living instruments of Christ, the Priest. Their function, in virtue of sacramental character, is that of men complying with the action of God through shared instrumental effectiveness.

Configuration to Christ in sacramental ordination places the priest at the heart of God’s people. It allows him to participate in a way proper to him, and in conformity with the whole structure of the ecclesial community, in the triple munus Christi. The priest, acting in persona Christi Capitis, feeds the flock, the people of God, and leads them to sanctity.(51) Hence the need for credible witness to the faith in all aspects of priestly life and in his respect for and celebration of the sacraments.(52) The classic doctrine, repeated by the Second Vatican Council, must always be borne in mind: “while it is true that God can accomplish the work of salvation through unworthy ministers, God nevertheless, ordinarily prefers to manifest his greatness through those who are more docile to the promptings and direction of the Holy Spirit, so much so that they can say of the apostolate, thanks to their own intimate union with Christ and holiness of life: ‘it is no longer I who live but Christ who lives in me’” (Gal 2, 20).(53)

Priests, in celebrating the sacraments, act as ministers of Christ and, through the Holy Spirit, participate in a His priesthood in a special way.(54) Hence the sacraments are moments of worship of singular importance for new evangelization. It must be recalled that they have become the only effective moments for transmitting the contents of the faith. While this is true for all the faithful, it is even more true for those who, having lost the practice of the faith, occasionally participate in the liturgy for family or social reasons (baptisms, confirmations, marriages, ordinations, funerals etc.). A credible life-style on the part of priests should be complemented “with a high standard of ceremony and liturgical celebration:(55) it should not seek spectacle but truly ensure that “the human is directed toward and subordinate to the divine, the visible to the invisible, action to contemplation, this present world to the city yet to come”.(56)

2. Ministers of the Eucharist: core of priestly ministry

“Jesus called his Apostles “friends”. He also calls us friends since we share in his Priesthood by virtue of the Sacrament of Orders (…) Could Jesus have expressed his friendship for us in a more eloquent way than by allowing us, priests of the New Covenant, to act in his name, to act in persona Christi Capitis? This is what happens in all our priestly service, when we administer the sacraments and especially when we celebrate the Holy Eucharist. We repeat the words spoken by Him over the bread and wine, and, through our ministry we effect the same consecration as effected by Christ. Can there be a more complete expression of friendship than this? This is what is at the very core of our priestly ministry”.(57)

New evangelization must also signal a new clarity about the centrality of the Eucharist, the source and summit of the entire Christian life, to the faithful.(58) “No Christian community can be built up unless it grow from and hinges on to the celebration of the Most Holy Eucharist”(59) because “the other sacraments and indeed all ecclesial ministries and works of the apostolate are bound up with the Eucharist and are directed toward it. For in the most Blessed Eucharist is contained the whole spiritual good of the Church”.(60)

The Eucharist is also the object of the pastoral ministry. The faithful must participate in it if they are to draw fruit from it. While it is necessary to inculcate a “worthy, careful and fruitful” preparation for the liturgy among the laity, it is also necessary to bring them to an awareness that they are “invited and led to offer themselves, their works and all creation with Christ. For this reason the Eucharist appears as the source and summit of all preaching of the Gospel”.(61) From this truth many consequences follow for the pastoral ministry.

Formation of the faithful concerning the essence of the Holy Sacrifice of the Altar is vitally important as is the need to encourage them to participate fruitfully in the Eucharist.(62) Insistence must be made on the observance of the Sunday obligation(63) and on frequent, if not daily, participation in the celebration of the Mass and holy communion. Emphasis must be placed on the grave obligation to fulfill the spiritual and corporeal conditions governing reception of the Body of Christ — especially individual sacramental confession for those conscious that they are not in a state of grace. The strength of Christian life in every particular Church and parish community depends, in large measure, on rediscovery of the great gift of the Eucharist in faith and adoration. When the link between daily life and the Eucharist is not clearly manifested in the priest’s doctrinal teaching, preaching and life, participation begins to fall into abeyance.

In this respect, the example of the priest-celebrant is fundamentally important: “celebrating the Eucharist well is an important form of primary catechesis on the Holy Sacrifice”.(64) While this is not the immediate intention of the priest, it is important for the faithful to see him prepare well by recollecting himself before celebrating the Holy Sacrifice. They should be able to witness the love and devotion that he has for the Eucharist and, following his example, they should learn to remain, for a while, in thanksgiving after Holy Communion.

While an essential part of the Church’s work of evangelization is to teach men and women to pray to the Father, through the Son in the Holy Spirit, new evangelization entails the recovery and consolidation of pastoral practices which manifest belief in the real presence of Our Lord under the eucharistic species. “The priest has a mission to promote the cult of the eucharistic presence, also outside of the celebration of the Mass, thereby making of his own church a Christian “house of prayer”.(65) The faithful should be well instructed with regard to the indispensable conditions for the reception of Holy Communion. It is important to encourage their devotion to Christ who awaits them in the tabernacle. A simple but effective form of eucharistic catechesis is the material care of everything concerned with the church and especially the altar and tabernacle: cleanliness and decor, worthy vestments and vessels, care in celebrating the liturgical ceremonies,(66) genuflection etc. An atmosphere of recollection should pervade the Blessed Sacrament chapel. This is a centuries old tradition guaranteeing that silence which facilitates dialogue with the Lord. The heart of our churches is the Blessed Sacrament chapel or the area in which the Eucharistic Christ is reserved and adored. Access to it should be evident and easily facilitated. It should be open for as much of the day as possible and it should be well decorated.

All these are signs deriving not from some form of “spiritualism” but from a well tested theological tradition of devotion to the Blessed Eucharist. They are possible only if the priest is a man of prayer and genuinely devoted to the Holy Eucharist. Only the pastor who prays will know how to teach others to pray and bring God’s grace on those in his pastoral charge, thereby evincing conversions, more fervent resolution for life, priestly vocations and special consecration. Only the priest who has daily experience of the “conversatio in coelis” and whose life is motivated by friendship with Christ can make genuine advances towards authentic and renewed evangelization.

3. Ministers of Reconciliation with God and the Church

In a world in which the sense of sin has declined (67) it is most necessary to insist that lack of love for God obscures our perception of the reality of sin and evil. The initiation of conversion, not just as a momentary interior act but as a stable disposition, begins with authentic knowledge of God’s merciful love. “Those who come to know and see God in this way cannot live other than in continual conversion toward Him. Thus they live in a state of conversion”.(68) Penance is an essential constituent of the patrimony in the ecclesial life of the baptized. It is, however, marked by the hope of pardon: “you who were once excluded from mercy have now received mercy” (1 Pt 2, 10).

New evangelization calls for renewed efforts to bring the faithful to the Sacrament of Penance.(69) This pastoral task is absolutely indispensable. The Sacrament of Penance “opens the way for everyone, especially those borne down by grave sin, individually to experience mercy, that love which is stronger than sin”.(70) We should never fail to encourage and promote the sacrament while striving intelligently to renew and revitalize age old beneficial Christian traditions. As a first step, with the help of the Holy Spirit, this should bring the faithful to that conversion which leads to sincere and contrite recognition of those moral flaws or deficiencies found in everyone’s daily life. It is essential to insist upon the importance of frequent individual confession in arriving, where possible, at authentic personal spiritual direction.

Without confusing the sacramental moment with spiritual direction, priests should know how to identify opportunities to initiate spiritual dialogue outside of the celebration of the Sacrament. “Rediscovery and promotion of this practice, also during the various moments of the Sacrament of Penance, is a major benefit for the contemporary Church”.(71) Such leads to an awakening of the sense and effectiveness of the Sacrament and creates the conditions necessary to overcome the present crisis. Personal spiritual direction forms true apostles, capable of activating new evangelization in society. The success of the mission to re-evangelize so many of the faithful who are estranged from the Church requires a solid formation for those who have remained close to her.

New evangelization depends on an adequate number of priests; experience teaches that many respond positively to a vocation because of spiritual direction as well as the example given by priests who are interiorly and exteriorly faithful to their priestly identity. “In his pastoral work each priest will take particular care concerning vocations, encouraging prayer for vocations, doing his best in the work of catechetics and taking care of the formation of ministers. He will promote appropriate initiatives through a personal rapport with those in his care, allowing him to discover their talents and to single out the will of God for them, permitting a courageous choice in following Christ…It is desirable that every priest be concerned with inspiring at least one priestly vocation which could thus continue the ministry”(72)

Giving the faithful a real possibility of coming to confession implies much dedication.(73) Fixed times during which the priest is available in the confessional are warmly to be encouraged. They should be well published and availability on the priest’s part should not be just theoretical. Sometimes the mere fact of having to search for a confessor is sufficient to delay or postpone confession. The faithful, on the other hand, willingly approach the sacrament in places where they know confessors are available.(74) Parish churches and those open for public worship should have a good, well-lit confessional chapel, suitable for hearing confessions. A regular organized schedule of confessions should be provided and implemented by the priests. In order to facilitate the faithful in their desire to approach the Sacrament care should be taken to maintain the confessionals by frequent cleaning, ensuring that they are clearly visible and by affording the possibility of using a grill to those who which to remain anonymous.(75)

It is not always easy to maintain these pastoral practices, but this is no excuse to overlook their pastoral effectiveness or not to reinstitute them where they have fallen into disuse. Cooperation between the diocesan clergy and religious should be encouraged so as to ensure this pastoral priority. In the same context, recognition must be given to the daily service provided in the confessional by many older priests who are true masters of the spiritual life in the various Christian communities.

This service to the Church would, of course, be more easily accomplished when priests themselves are the first to approach the Sacrament of Penance regularly.(76) Personal recourse to the Sacrament by the priest, as penitent, is an indispensable condition for a generous ministry of Reconciliation.

“All priestly existence undergoes an inexorable decline if the priest, through negligence or whatever other reason, neglects frequent recourse, inspired by genuine faith and devotion, to the Sacrament of Penance. If a priest no longer goes to confession or makes a bad confession, very quickly this will affect his priestly ministry and be noticed by the community of which he is Pastor”.(77)

“The ministry of priests is above all communion and a responsible and necessary cooperation with the Bishop’s ministry, in concern for the universal Church and for the individual particular Churches, for whose service they form with the Bishop a single presbyterate”.(78) The brethren in the presbyterate should always be the special object of the priest’s pastoral charity, by helping them materially and spiritually, by affording the opportunity for confession and spiritual direction, by encouraging their service, by helping them in their necessities, by offering fraternal support in their difficulties, old-age or infirmity. This is truly an area for the exercise of priestly virtue.

Pastoral prudence is a fundamental virtue for fruitful exercise of the ministry of Reconciliation. Thus when the minister imparts absolution he participates as an effective instrument in the sacramental action. His task in the penitential rites is to place the penitent before Christ, thereby facilitating an encounter of mercy with the utmost discretion. Disagreements which do not take into account the reality of sin should be avoided. Hence the confessor should have opportune knowledge.(79) However, the penitential dialogue should always be imbued with that understanding which gradually leads to conversion. It should not, however, lapse into a so called “graduality of moral norms”.

When the practice of confession diminishes, in some cases, to the detriment of the moral life and the conscience of the faithful, the danger sometimes arises of a decline in the theological and pastoral quality of the exercise of the ministry of confession. Confessors should always pray to the Paraclete for the ability to fill this salvific moment(80) with supernatural meaning and to transform it into an authentic encounter with the all merciful and forgiving Jesus for the penitent. He should also avail of confession to form the conscience of the faithful correctly — an extremely important task — by asking, where necessary, those questions which secure the integrity of confession and the validity of the sacrament. He should help the penitent to thank God for His mercy and assist him in making a firm purpose of amendment for his conduct of the moral life. He should never fail to encourage the penitent appropriately, offering him comfort and motivating him to do works of penance which are satisfaction for his sins and which help him to grow in virtue.

QUESTIONNAIRE ON CHAPTER THREE

15. The essence and saving meaning of the sacraments are invariable. Starting out from a firm conviction of this position, how can sacramental pastoral care be renewed and how can it be placed at the service of new evangelization?

16. Is our particular community a “Church of Eucharist and Penance”? Is eucharistic devotion in all its forms nourished and promoted? Is the practice of personal confession facilitated and encouraged?

17. Is habitual reference made to the real presence of Our Lord in the tabernacle and, for example, is the fruitful practice of visiting the Blessed Sacrament encouraged? Are there frequent acts of eucharistic worship? Do our Churches have an atmosphere which encourages prayer before the Blessed Sacrament?

18. In a true pastoral spirit is special care given to the proper maintenance of the Church? Do priests respect the canonical (cf. canons 284, 669; the Directory for the Life and Ministry Priests.) and liturgical norms by vesting properly and reverently for divine worship and by wearing all of the prescribed vestments? (cf. canon 929).

19. Do priests go to confession regularly and do they make themselves available for this important ministry?

20. In the exercise of their pastoral ministry what pastoral efforts are being made in the area of Reconciliation and Penance? Do churches and sanctuaries have an established time for hearing confessions? Is it respected and followed?

21. What initiatives are taken in permanent formation to perfect and assist priests in their ministry of confessors? Are they encouraged to up-date themselves properly for this indispensable ministry?

22. Are confessors reminded of the norms pertaining to prudence in the confessional regularly and the need for reserve when dealing with all penitents? Among other things, in this respect, is the traditional discipline of the confessional employed?

23. Given the importance for new evangelization of a renewal of individual confession, are the canonical norms concerning general absolution observed? Are penitential ceremonies in the various churches and chapels prepared with prudence and pastoral charity? Are opportunities made available for a number of examinations of conscience bearing in mind the diversity of age and states of life?

24. What concrete initiatives are being made to encourage the faithful to attend Mass on Sundays and on holy days of obligation?

Chapter Four

LOVING PASTORS OF THE FLOCK

“The Good Shepherd lays down his life for his sheep” (John 10, 11)

1. With Christ, incarnating and spreading the mercy of the Father

“The Church lives an authentic life when she professes and proclaims mercy — the most stupendous attribute of the creator and of the Redeemer — and when she brings people close to the sources of the Savour’s mercy, of which she is trustee and dispenser”(81). This reality essentially distinguishes the Church from other human institutions dedicated to the promotion of solidarity and philanthropy. Even when imbued with a religious spirit, by themselves, such institutions cannot effectively dispense the mercy of God. The mercy of God as offered by the Church, in contrast with secularized concepts of mercy which fail to transform man interiorly, is primarily forgiveness and salvific healing. Its effectiveness on man requires his acceptance of the entire truth concerning his being, his action and his guilt. Hence derives the need for sorrow and encounter with the proclamation of mercy and the fullness of truth. Such affirmations are vitally important for priests who are called to a particular vocation, by the Church and in the Church, to reveal and effect the mystery of the Father’s love in their ministry, lived in charity according to the truth (Ef 4, 15) and in docility to the promptings of the Holy Spirit.

The mercy of God, manifested by His paternal love, is encountered in Christ. He reveals his messianic role (cf. Lk 4, 18) as the Father’s mercy for all who are in need, especially sinners who need forgiveness and interior peace. “It is especially for these last that the Messiah becomes a particularly clear sign of God who is love, a sign of the Father. In this visible sign the people of our time, just like people then, can see the Father”.(82) God “who is love” (1 John 4, 16) cannot but reveal Himself as mercy.(83) Through the sacrifice of His Son, God the Father, in His love, implicated Himself in the drama of man’s salvation.

While in the preaching of Christ mercy acquires many striking characteristics which surpass human realization — as emerges in the parable of the Prodigal Son (cf. Lk 15, 11-32) — it is in his sacrifice on the cross that its meaning is most especially revealed. The crucified Christ is the radical manifestation of the Father’s mercy, of that “love which goes against the very source of evil in human history: countering sin and death”.(84) The Christian spiritual tradition regards the Sacred Heart of Jesus, which draws priestly hearts to itself, as a profound, mysterious synthesis of the Father’s infinite mercy.

The soteriological dimension of the entire priestly munus pastorale is centered on the eucharistic Sacrifice, the memorial of Jesus’ offering up of his life. “There exists, in fact, an intimate rapport between the centrality of the Eucharist, pastoral charity and the priest’s unity of life. He finds in this rapport the decisive indications for the way to holiness to which he has been specifically called… If the priest lends to Christ, Most Eternal High Priest, his intelligence, will, voice and hands so as to offer through his own ministry the sacrifice of redemption to the Father, he should make his own the dispositions of the Master and, like him, live those gifts for his brothers in the faith. He must therefore learn to unite himself intimately to the offering, placing his entire life on the altar of sacrifice as a revealing sign of the gratuitous and anticipatory love of God”.(85) In the permanent gift of the eucharistic Sacrifice, memorial of the death and resurrection of Jesus, priests have sacramentally received the unique and singular ministerial capacity to bring the witness of God’s infinite love to men, which will be confirmed as more powerful than sin in salvation history. The paschal Christ is the definitive incarnation of mercy and its living sign, both in salvation history and eschatologically.(86) According to the Curé d’Ars, the priesthood is “the love of the heart of Jesus”.(87) In virtue of the consecration and their ministry, with Christ, priests are living and effective signs of this great love, described by St. Augustine as the “amoris officium”.(88)

2. Sacerdos et Hostia

Essential to authentic mercy is its gratuitous nature. It is received as an unmerited gift which has been freely and gratuitously given and which is completely unmerited. Such liberality is part of the Father’s saving plan. “This is the love I mean: not our love for God, but God’s love for us when he sent his son to be the sacrifice that takes our sins away” (1 John 4, 10). The ordained minister, in precisely this context, finds his raison d’etre. No one can confer grace of himself; it is always given and received. This presupposes that there are ministers of grace, authorized and empowered by Christ. In the Church’s tradition, the ordained ministry is referred to as “sacrament”, since through the ministry those sent by Christ, by God’s gift, effect and offer that which they themselves can neither effect nor give.(89)

Priests should therefore regard themselves as living signs and bearers of that mercy which they offer, not as though it were their own, but as a free gift from God. They are thus servants of God’s mercy. The desire to serve is an essential element of priestly ministry and requires the respective moral disposition in the subject. The priest makes Jesus, the Pastor who came to serve and not be served (Mt 20, 28) present to men. The priest primarily serves Christ, but that service necessarily passes through the Church and her mission.

“He loves us and sheds his blood to wash away our sins: Pontifex qui dilexisti nos et lavasti a peccatis in sanguine tuo. He gave himself for us: tradidisti temetipsum Deo oblationem et hostiam. Christ introduces the sacrifice of himself, ransom for our redemption, into the eternal sanctuary. The offering, the sacrificial victim, is inseparable from the priest”.(90) While only Christ is simultaneously Sacerdos et Hostia, his minister who partakes in the dynamic of the Church’s mission, is sacramentally priest and permanently called to become a Hostia and thereby assimilate “the same sentiments that Jesus had” (Phil 2, 5). The effectiveness of all evangelizing activity depends on this unbreakable unity of priest and sacrificial victim,(91) or priesthood and Eucharist. Today, the work of divine mercy, contained in Word and Sacraments, depends on the unity, in the Holy Spirit, of Christ and his minister, who does not substitute for Him but relies on Him and allows Him to act in and through him. The significance of St. John’s Gospel can be applied to this link between the ministry of the priest and Jesus: “I am the vine…cut off from me you can do nothing” (John 15, 14).

The call to become, like Jesus, a Hostia underlies the compatibility of the commitment to celibacy with the priestly ministry in the Church. It implies the incorporation of the priest in the sacrifice with which “Christ loved the Church and gave himself up for her so as to make her holy” (Eph 5, 25-26). The priest is called to be “a living image of Jesus Christ, Spouse of the Church” and to make his entire life an offering for her”.(92) “Priestly celibacy, then, is the gift of self in and with Christ to his Church and expresses the priest’s service in and with the Lord”.(93)

3. The Pastoral Ministry of Priests: service of leading in love and strength

“Priests exercise the function of Christ as Pastor and Head in proportion to their share of authority. In the name of the bishop they gather the family of God as a brotherhood endowed with the spirit of unity and lead it through Christ in the Spirit to God the Father”.(94) The indispensable exercise of the munus regendi by the priest, far from being a mere sociological concept or organizational capacity, derives also from the sacramental priesthood: “in virtue of the Sacrament of Orders, after the image of Christ, the supreme and eternal priest (Heb 5, 1-10; 7, 24; 9, 11-28) they are consecrated in order to preach the Gospel and shepherd the faithful as well as celebrate divine worship as true priests of the New Testament”.(95)

Since priests participate in the authority of Christ they differ notably from the faithful. These realize, however, that “the presence of Christ in their ministry is not to be understood as if… (they) were preserved from all human weaknesses, the spirit of domination, error and even sin”.(96) The word and guidance of ministers are subject to greater or lesser effectiveness depending on their natural or acquired qualities of intelligence, will, character and maturity. This awareness together with a realization of the sacramental origins of the pastoral ministry, inspires them to imitate Jesus, the Good Shepherd, and makes pastoral charity indispensable for a fruitful exercise of the ministry.

“The essential object of their action as pastors and of the authority conferred on them” is “to bring the communities entrusted to them to full spiritual and ecclesial development”.(97) However, “the community dimension of pastoral care…the needs of each of the faithful…Jesus himself, the Good Shepherd, calls “his sheep one by one” with a voice well known to them (John 10, 3-4). By his example he has set the first canon of individual pastoral care: knowledge of the people and friendly relations with them.(98) In the Church, a community vision of the pastoral ministry must be in harmony with this personal pastoral care. Indeed, in building up the Church the pastor always moves from a personal to a community dimension. In relating to individuals and communities, the priest cares for all “eximia humanitate“.(99) He can never be the servant of an ideology or of a faction. (100) He is obliged to treat men “not according to what may please men, but according to the demands of Christian doctrine and life”. (101)

Today more than ever, the style of pastoral action needs to be such as can address the demands arising in traditionally Christian communities which have become largely secularized. In this context, consideration of the munus regendi, in its original missionary sense, acquires greater significance. The munus regendi, however, should never be confused with a merely bureaucratic or organizational task. It requires a loving exercise of strength on the part of priests — the model for which is the pastoral activity of Jesus Christ. He, as is clear from the Gospels, never refused to assume that responsibility deriving from his messianic authority and exercised it with charity and strength. This authority is not an oppressive domination but a spirit of and a willingness to serve. This dual aspect — authority and service — is the reference point for the munus regendi of the priest who must always commit himself to a coherent exercise of his participation in the condition of Christ, Head and Shepherd of the flock.(102)

The priest, with and under the Bishop, is also a pastor of the community entrusted to him. Moved by pastoral charity he should not fear to exercise proper authority in those areas where he is obliged to exercise it for he has been constituted in authority for this very purpose. It must be recalled that when authority is duly exercised it is done “non tam praeesse quam prodesse” (not so much to command but to serve). (103) Those in authority must overcome the temptation to exempt themselves from this responsibility. If they do not exercise authority, they no longer serve. In close communion with his Bishop and with his faithful, the priest should avoid introducing into his pastoral ministry all forms of authoritarianism and forms of democratic administration which are alien to the profound reality of the ministry, for these lead to a secularization of the priest and a clericalization of the laity. (104) Behind such approaches to the ministry there is often a hidden fear of assuming responsibility or making mistakes, of not being liked or of being unpopular or indeed a reluctance to accept the cross. Ultimately these spring from an obscuring of the real source of priestly identity which is assimilation to Christ, the Shepherd and Head of the flock.

New evangelization requires that the priest make his authentic presence evident in the community. They should realize that the ministers of Jesus Christ are present and available to all men. (105) Thus their amicable insertion into the community is always important. In this context it is easy to understand the significance and pastoral role of the discipline concerning clerical garb, to which the priest should always conform since it is a public proclamation of his limitless dedication to the brethren and to the faithful in his service to Jesus Christ. The more society is marked by secularization, the greater the need for signs.

The priest should avoid falling into the contradictory position of abdicating exercise of his specific authority so as to involve himself in temporal, social or even political matters, (106) which God has left to the free disposition of man.

The priest enjoys a certain prestige amongst the faithful and, in some places, with the civil authorities. He should, however, be aware that such prestige should be lived in humility and used correctly for the promotion of the “salus animarum” while remembering that Christ is the real head of the people of God. It is to Him that the faithful must be directed and not to any attachment to an individual priest. The faithful belong to Christ alone, for only He has redeemed them by His precious blood, to the glory of God the Father. He is thus Lord of all supernatural goods and Teacher who teaches with authority. In Christ and the Holy Spirit, the priest is but an administrator of the gifts entrusted to him by the Church. He has no right to omit or deviate them or remodel them to his own liking.(107) He has received, for example, no authority to teach the Christian faithful that only some of the truths of the Christian faith have been given to him so as to obscure or ignore others which he personally considers more difficult to accept or “less relevant”. (108)

Concerning new evangelization and the pastoral leadership given by priests, all need to undertake a sincere and careful discernment. The attitude of “not wishing to impose”, etc., may well mask a misconception of the very theological substance of the pastoral ministry or a lack of character which seeks to escape responsibility. Neither undue attachment to persons or particular ministerial positions nor misguided desires for popularity nor lack of proper intention can be underestimated when making this discernment. Pastoral charity, void of humility, is empty. Pride or need to crave attention can mask seemingly motivated rebellion, reticence in the face of pastoral changes desired by the Bishop, eccentric preaching and celebration of the liturgy, refusal to wear ecclesial garb or alteration of ecclesiastical garb for personal convenience.

New evangelization demands a renewal of commitment to the pastoral ministry, especially on the part of priests. “As the Council points out ‘the spiritual gift which priests have received in ordination does not prepare them merely for a limited and circumscribed mission, but for the fullest, in fact the universal mission of salvation to the end of the earth. The reason is that every priestly ministry shares in the fullness of the mission entrusted by Christ to the Apostles”. (109) Numerical shortages of clergy, experienced in some countries, coupled with the mobility of the contemporary world makes it particularly necessary to be able to call on priests who are willing to change not only pastoral assignments but also cities, regions, countries in response to various needs and to undertake whatever mission may be necessary while renouncing personal plans and desires for the sake of the love of God. “By the very nature of their ministry they should therefore be penetrated and animated by a profound missionary spirit and ‘with that truly Catholic spirit which habitually looks beyond the boundaries of diocese, country or rite, to meet the needs of the whole Church, being prepared in spirit to preach the Gospel everywhere’”. (110) A correct sense of the particular Church, especially in permanent formation, should never obscure a sense of the universal Church and should always be in harmony with it.

QUESTIONNAIRE ON CHAPTER FOUR

25. How can the Mercy of God of those in need be made more clearly evident through our communities and especially through our priests? Is sufficient emphasis given to the practice of the spiritual and corporeal works of mercy as a means of attaining Christian maturity and of evangelizing?

26. Is pastoral charity in all its dimensions really “the soul and dynamism of the permanent formation” of our priests?

27. Are priests encouraged to care for their brother priests with a sincere fraternal spirit, especially the sick and the old or those who find themselves in difficulty? Are there forms of common life available?

28. Do our priests understand and exercise their proper and correct function as spiritual leaders of the communities entrusted to them? In what concrete form is this exercised?

29. Given the urgency of the apostolic mission on the threshold of the Third Millennium when all the faithful must be asked to have the courage to show that they are followers of Christ by manifesting themselves as believers, how can emphasis be given to the need for priests to make ever more evident, even externally, their specific presence among men?

30. Is sufficient emphasis given to the missionary dimension of the sacred ministry and to the Church’s universal dimension in the spiritual formation of priests?

31. Do we factually omit preaching on certain truths of the faith or particular moral principles simply because they are regarded as difficult to accept?

32. Are all priests encouraged to teach Christian morality in its integrity?

33. One of the demands of the pastoral ministry is to unite initiatives in promoting the mission of evangelizing. Are all the vocations present in the Church encouraged and their specific charisms respected?

CONCLUSIONS

“New evangelization needs new evangelizers and these are the priests who are serious about living their priesthood as a specific path toward holiness”. (111) To accomplish this it is fundamentally important that every priest rediscover the absolute need for personal sanctity. “Before purifying others, they must purify themselves; to instruct others they must be instructed; they have to become light in order to illuminate and become close to God in order to bring others closer to Him; they have to be sanctified in order to sanctify”.(112) This commitment is made concrete in a profound unity of life which leads the priest to be and live as another Christ in all the circumstances of his life.

The faithful in the parish and those who collaborate in various pastoral activities see, observe, feel, and listen not only when the Word of God is preached but also when the liturgy is celebrated, especially the Mass, when they are received in the parochial office (which should be comfortable and welcoming )(113); when the priest eats and when he rests and they are edified by his temperance and sobriety; when they visit his home and they rejoice in his simplicity and priestly poverty; (114) when they talk with him and discuss common interests and are comforted by his spiritual outlook, his courtesy and his behaviour in treating humble people with priestly nobility. “The grace and charity of the Altar are diffused at the ambo, in the confessional, in the parish archive, in the schools and oratories, in the homes of the faithful, in the streets and at the hospitals, on public transport and in the media. The priest has an opportunity to fulfill his role as Pastor everywhere. In every instance it is his Mass which is diffused. His spiritual union with Christ, Priest and Host, causes him to be the grain of God that is to become the true bread of Christ — as St. Ignatius of Antioch says (Epist. ad Romanos, IV, 1) — for the good of the brethren”. (115)

Thus the priest of the Third Millennium will be able to repeat again the reaction of the disciples at Emaus, who, having heard Jesus, the Divine Teacher, explain the Scriptures, could not but ask themselves “did not our hearts burn within us as he talked to us on the road and explained the Scriptures to us?” (Lk 24, 32). We pastors should entrust ourselves to Mary, Queen and Mother of the Church, so that, united with the Vicar of Christ, we may discover new ways to evince a sincere desire for renewal among the Church’s priests in their tasks as teachers of the Word, ministers of the Sacraments and leaders of the community. Let us ask the Queen of Evangelization for the Church to discover anew the path which the mercy of God, in Christ and through the Holy Spirit, has prepared from all eternity to draw all men, including our own generation,into communion with Him.

Rome, at the Palace of the Congregations, 19 March 1999, Solemnity of St. Joesph, Patron of the universal Church.

Darío Card. Castrillón Hoyos
Prefect

Csaba Ternyák
Titular Archbishop of Eminenziana
Secretary

PRAYER TO THE BLESSED VIRGIN MARY

MARY,
Star of the New Evangelization,
who from the outset gladdened and renewed the hearts of the apostles and their helpers in their spreading the Gospel, at the dawn of the third millennium, cause to grow in priests an increasing realization that they are primarily responsible for new evangelization.

MARY,
First of the evangelized and first evangelizer,
who with incomparable faith, hope and charity responded to the Angel, intercede for those configured to your Son, Christ the Priest, so that they too may respond in the same spirit to the Holy Father’s urgent call made to them in the Father’s name on the occasion of the great Jubilee.

MARY,
Teacher of lived faith, who accepted the divine Word in total availability, teach priests to know the Word in prayer and to devote themselves to his service in humility and love, so that the same Word may continue to exercise his all saving power in the third millennium.

MARY,
Full of grace and Mother of grace, protect your priestly sons who, like you, are called to be collaborators of the Spirit who causes Jesus to be born in the hearts of the faithful. Teach them to be faithful dispensers of the mysteries of God during this anniversary of the birth of your Son, so that with your help they may open the way of reconciliation to sinners, make the Eucharist the summit of their lives and of the lives of those entrusted to them.

MARY,
Morning Star of the Third Millennium,
continue to guide the priests of Jesus Christ in following your example of love of God and love of neighbour. May they know how to be true pastors. May they guide the footsteps of all men to your Son, true light enlightening all men (John 1, 9). May priests and through them, all God’s people, listen lovingly to his call on the eve of a new millennium in the history of salvation: “Do what he tells you” (John 2, 5). The Vicar of Christ tells us that “with renewed force, the year 2000 should echo the proclamation of the truth: Ecce natus est nobis Salvator Mundi“.

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INDEX

Introduction

Chapter One
IN THE SERVICE OF NEW EVANGELIZATION
1. New Evangelization, responsibility of the entire Church
2. The necessary and indispensable role of priests

Chapter Two
TEACHERS OF THE WORD
1. Priests, ministers of the Word “nomine Christi et nomine Ecclesiae”
2. Towards an effective proclamation of the Word

Chapter Three
MINISTERS OF THE SACRAMENTS
1. ” In persona Christi Capitis ”
2. Ministers of the Eucharist: core of priestly ministry
3. Ministers of Reconciliation with God and the Church

Chapter Four
LOVING PASTORS OF THE FLOCK
1. With Christ, incarnating and spreading the mercy of the Father
2. Sacerdos et Hostia
3. The Pastoral Ministry of Priests: service of leading in love and strength

Conclusions

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(1) John Paul II, Apostolic Letter, Tertio Millennio adveniente, 10 November 1994, n. 38: AAS 87 (1995) 5-41; n. 30.

(2) John Paul II, Encyclical Letter, Redemptoris Missio, 7 December 1990, n. 33: AAS 83 (1991), p. 279.

(3) Cf. Congregation for the Clergy, Directory for the Ministry and Life of Priests, n. 7: Libreria Editrice Vaticana, Vatican City 1994, p. 11.

(4) John Paul II, Post-Synodal Apostolic Exhortation, Pastores Dabo Vobis, 25 March 1992, n. 18: AAS 84 (1992), p. 685.

(5) John Paul II, Encyclical Letter Redemptoris Missio, n. 1: l.c., p. 249.

(6) “The Christian religion is often regarded as just one religion among many or reduced to nothing more than a social ethic at the service of man. As a result its amazing novelty in human history is quite often not apparent. It is a ‘mystery’, the event of the coming of the Son of God who becomes man and gives to those who welcome him the ‘power to become children of God’ (John 1, 12)” (John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 46: l.c., pp. 738-739).

(7) Cf. Second Vatican Council, Decree Presbyterorum Ordinis, n. 2; John paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 13: l.c., 677-678; Congregation for the Clergy, Directory for the Ministry and Life of Priests, nn. 1, 3, 6: l.c., pp. 7, 9, 1011; Congregation for the Clergy, Pontifical Council for the Laity, Congregation for the Doctrine of the Faith, Congregation for Divine Worship and the Discipline of the Sacraments, Congregation for Bishops, Congregation for the Evangelization of Peoples, Pontifical Council for the Interpretation of Legislative Texts, Instruction Ecclesiae de Mysterio (15 August 1997) on some aspects of the collaboration of the lay faithful with the ministry of priests, Forward: AAS 89 (1997), p. 852.

(8) John Paul II, Encyclical Letter, Redemptoris Missio, n. 63: l.c., p. 311.

(9) Ibid., n. 67: l.c., p. 315.

(10) Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, Introduction: l.c., p. 4. Cf. John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis, nn. 2 and 14: l.c., pp. 659-660; 678-679.

(11) Cf. John paul II, Encyclical Letter, Fides et Ratio, 14 September 1998, n. 62.

(12) Cf. Catechism of the Catholic Church, n. 171.

(13) Second Vatican Council, Dogmatic Constitution, Lumen Gentium, n. 30.

(14) Cf. ibid., n. 48.

(15) Cf. John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 21: l.c., pp. 688-690.

(16) Cf. Second Vatican Council, Decree Presbyterorum Ordinis, n. 12; John Paul II, Post Synodal Apostolic Exhortation, Pastores Dabo Vobis, n. 25: l.c., pp. 695-697.

(17) Cf. Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 43: l.c., p. 42.

(18) St. Gregory the Great, Regula pastoralis, II, 1.

(19) John Paul II, Allocution to the VI Symposium of European Bishops, 11 November 1985, Insegnamenti di Giovanni Paolo II, VIII, 2 (1985), pp. 918-919.

(20) Cf. John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 12: l.c., pp. 675-677.

(21) John Paul II, Inaugural Allocution to the IV General Conference of CELAM, Santo Domingo, 12 October 1992, n. 1: AAS 85 (1993), p. 808; cf. Post Synodal Apostolic Exhortation Reconciliatio et Paenitentia, 2 December 1984, n. 13, AAS 77(1985), pp. 208-211.

(22) Paul VI, Apostolic Exhortation Evangelii Nuntiandi (8 December 1975), n. 47: AAS 68 (1976), p. 37.

(23) Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, n. 28.

(24) Second Vatican Council, Decree Presbyterorum Ordinis, nn. 5, 13, 14; John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 26: l.c., pp. 697-700.

(25) Cf. Second Vatican Council, Decree Presbyterorun Ordinis, nn. 5, 13, 14; John Paul II, Post Synodal Apostolic Exhortation, Pastores Dabo Vobis, nn. 23,26, 48: l.c., 691-694; 694-700; 742-745; Congregation for the Clergy, Directory for the Ministry and Life of Priests, n. 48: l.c., pp. 48ff.

(26) Second Vatican Council, Decree Unitatis Redintegratio, n. 4.

(27) Ibid., n. 11.

(28) Cf. John Paul II, Allocution to the Bishops of CELAM, 9 March 1983: Insegnamenti, VI, 1 (1983), p. 698; Post Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 18: l.c., pp. 684-686.

(29) Second Vatican Council, Dogmatic Constitution Dei Verbum, n. 2.

(30) Second Vatican Council, Decree Presbyterorum Ordinis, n. 4.

(31) Cf. Catechism of the Catholic Church, n. 1550.

(32) John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 26: l.c., p. 698.

(33) Cf. Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 45: l.c., p. 44.

(34) Cf. Second Vatican Council, Decree Presbyterorum Ordinis, n. 4.

(35) St. Augustine, De Doctrina Christiana, 4, 15, 32: PL 34, 100.

(36) Cf. Paul VI, Apostolic Constitution Laudis Canticum, 1 November 1970, n. 8: AAS 63 (1971), pp. 533-534.

(37) Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 45: l.c., p. 43.

(38) Second Vatican Council, Pastoral Constitution Gaudium et Spes, n. 22.

(39) Ibidem.

(40) Cf. The Congregation for the Clergy, Pontifical Council for the Laity, Congregation for the Doctrine to the Faith, Congregation for Divine Worship and Discipline of the Sacraments, Congregation for Bishops, Congregation for the Evangelization of Peoples, Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Pontifical Council for the Interpretation of Legislative Texts, Interdicasterial Instruction, Ecclesiae de Mystero on some questions concerning the collaboration of the lay faithful with the ministry of priests, 15 August 1997, article 3: AAS 89 (1997), p. 852ff.

(41) Second Vatican Council, Decree Presbyterorum Ordinis, n. 19.

(42) Cf. John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, nn. 70ff: l.c., pp. 778ff; Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, nn. 69ff: l.c., pp. 72ff.

(43) Cf. John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, nn. 26 and 47: l.c., pp. 697-700, 740-742; Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 46: l.c., p. 46.

(44) Congregation for Catholic Education, Instruction on the Study of the Church Fathers in the Formation of Priests (10 November 1989), nn. 26-27: AAS 82 (1990), pp. 618-619.

(45) John Paul II, Encyclical Letter Fides et ratio, 14 September 1998, n. 2.

(46) Cf. Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 46: l.c., p. 46.

(47) Catechism of the Catholic Church, n. 738.

(48) Second Vatican Council, Constitution Sacrosanctum Concilium, n. 2.

(49) Second Vatican Council, Dogmatic Constitution Lumen Gentium, n. 48.

(50) Second Vatican Council, Pastoral Constitution, Gaudium et Spes, 45.

(51) Congregation for the Clergy, Directory for the Ministry and Life of priests, Tota Ecclesia, 7b-c: l.c., pp. 11-12.

(52) Cf. John Paul II, Catechesis at the General Audience of 5 May 1993, Insegnamenti XVI, 1 (1993), p. 1061.

(53) Second Vatican Council, Decree Presbyterorum Ordinis, n. 12.

(54) Cf. ibid., n. 5.

(55) John Paul II, Catechesis at the General Audience 12 may 1993, Insegnamenti, XVI, 1 (1993), p. 1197.

(56) Second Vatican Council, Constitution Sacrosanctum Concilium, n. 2.

(57) John Paul II, Letter to Priests on Holy Thursday 1997 (16 March 1997), n. 5: AAS 89 (1997), p. 662.

(58) Cf. Second Vatican Council, Constitution Sacrosanctum Concilium, nn. 2; 10.

(59) Second Vatican Council, Decree Presbyterorum Ordinis, n. 6.

(60) Ibid., n. 5.

(61) Cf. ibidem.

(62) Cf. John Paul II, Catechesis at the General Audience of 12 May 1993, Insegnamenti XVI, 1 (1993), pp. 1197-1198.

(63) Cf. John Paul II, Apostolic Letter Dies Domini, 31 May 1998, n. 46: AAS 90 (1998), p. 742.

(64) Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, 49.

(65) John Paul II, Catechesis at the General Audience of 12 May 1993, Insegnamenti XVI, 1 (1993), p. 1198.

(66) Cf. ibidem; Second Vatican Council, Constitution Sacrosanctum Concilium, nn. 112, 114, 116, 120, 122-124, 128.

(67) Cf. Pius XII, Radio message to the National Catechetical Congress of the United States, 26 October 1946: Discorsi e Radiomessaggi, VIII (1946), p. 288; John Paul II Post Synodal Apostolic Exhortation Reconciliatio et Paenitentia, n. 18: AAS 77 (1985), pp. 224-228.

(68) John Paul II, Encyclical Letter Dives in Misericordia, n. 13: AAS 72 (1980), pp. 1220-1221.

(69) Cf. John Paul II, Catechesis at the General Audience 22 September 1993: Insegnamenti XVI, 2 (1993), p. 826.

(70) John Paul II, Encyclical Letter Dives in Misericordia, n. 13: l.c., p. 1219.

(71) Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 54, l.c., p. 54; cf. John Paul II, Post Synodal Apostolic Exhortation Reconciliatio et Paenitentia, n. 31: l.c., pp. 257-266.

(72) Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 32: l.c. p. 31.

(73) Cf. Second Vatican Council, Decree Presbyterorum Ordinis, n. 13; Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 52: l.c., pp. 52-53.

(74) Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 52: l.c., p. 53; cf. Second Vatican Council, Decree Presbyterorum Ordinis, n. 13.

(75) Cf. Pontifical Council for the Interpretation of Legal Texts, Risposta circa il can. 964 § 2 CIC, 7 July 1998, in AAS 90 (1998), p. 711.

(76) Cf. Second Vatican Council, Decree Presbyterorum Ordinis, n. 18; John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, nn. 26, 28: l.c., pp. 697-700, 742-45; Catechesis at the General Ausdience of 26 May 1993, Insegnamenti, XVI, 1 (1993), p. 1331; Post Synodal Apostolic Exhortation Reconciliatio et Paenitentia, n. 31: l.c. pp. 257-266; Congregation for the Clergy, Directory for the Minsitry and Life of Priests, Tota Ecclesia, n. 53: l.c., p. 54.

(77) John Paul II, Post Synodal Apostolic Exhortation Reconciliatio et Paenitentia, n. 31, VI: l.c., p. 266.

(78) John Paul II, Post Synodal Apostolic Exhortation, Pastores Dabo Vobis, n. 17: l.c., p. 683.

(79) In this regard, a solid preparation on those matters which arise more frequently in confession is asked of priests. A useful aid in this respect is the Vademecum per i confessori su alcuni temi morali attinenti alla vita coniugale (Pontifical Council for the Family, 12 February 1997, Libreria Editrice Vaticana 1997).

(80) Cf. ibidem.

(81) John Paul II, Apostolic Letter Dives in Misericordia, 30 November 1980, n. 13c: l.c., p. 1219.

(82) Ibid., n. 3: l.c., p. 1183.

(83) Cf. n. 13: l.c., pp. 1218-1221.

(84) Ibid., n. 8: l.c., p. 1204.

(85) Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 48: l.c., p. 49.

(86) Cf John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 8: l.c., pp. 668-669.

(87) Cf. Jean-Marie Vianney, curé d’Ars: sa pensée, son cœur, présentés par Bernard Nodet, Le Puy 1960, p. 100.

(88) St Augustine, In Johannis Evangelium Tractatus, 123, 5: CCL 36, 678.

(89) Cf. Catechism of the Catholic Church, n. 875.

(90) John Paul II, Letter to Priests on Holy Thursday 1997 (16 march 1997), n. 4: AAS 89 (1997), p. 661.

(91) Cf. St Thomas Aquinas, Summa Theologiae, III, q. 83, a. 1, ad 3.

(92) John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 22: l.c., p. 691.

(93) Ibid., 29: l.c., p. 704.

(94) Second Vatican Council, Decree Presbyterorum Ordinis, n. 6.

(95) Second Vatican Council, Dogmatic Constitution Lumen Gentium, 28.

(96) Catechism of the Catholic Church, n. 1550.

(97) John Paul II, Catechesis at the General Audience of 19 May 1993, Insegnamenti, XVI, 1 (1993), p. 1254.

(98) Ibid., n. 4., l.c., pp. 1255-1256.

(99) Cf. Second Vatican Council, Decree Presbyterorum ordinis, n. 6a.

(100) Cf. ibid., 6g.

(101) Ibid., 6a.

(102) Cf. Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 17: l.c., pp. 18-20.

(103) St Augustine, Ep. 134, 1: CSEL 44, 85.

(104) Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 19; John paul II Allocution at the Symposium “Collaboration of the Laity with the pastoral ministry of priests” (22 April 1994), n. 4; Sacrum Ministerium 1 (1995) 64; cf. Congregation for the Clergy, Pontifical Council for the Laity, Congregation for the Doctrine of the Faith, Congregation for Divine Worship and the Discipline of the Sacraments, Congregation for Bishops, Congregation for the Evangelization of Peoples, Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Pontifical Council for the Interpretation of Legal Texts, Interdicasterial Instruction Ecclesiae de Mysterio on some questions concerning the collaboration of the lay faithful with the ministry of priests, 15 August 1997, Forward: AAS 89 (1997), p. 852.

(105) Congregation for the Clergy, Directory for the Ministry and Life or Priests, Tota Ecclesia, n. 66: l.c., pp. 67-68.

(106) Cf. Catechism of the Catholic Church, n. 2442; CIC, canon 227; Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 33: l.c., pp. 31-32.

(107) Cf. Second Vatican Council, Dogmatic Constitution Sacrosanctum Concilium, n. 22; CIC, canon 846; Congregation for the Clergy, Directory for the Ministry and Life of priests, Tota Ecclesia, nn. 49 and 64: l.c., pp. 49 and 66.

(108) Cf. John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 26: l.c., pp. 697-700; Catechesis at the General Audience 21 April 1993, Insegnamenti, XVI, 1 (1993), p. 938; Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 45: l.c., pp. 43-45.

(109) John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 18: l.c., p. 684; cf. Second Vatican Council, Decree Presbyterorum Ordinis, n. 10.

(110) John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 18: l.c., p. 684; cf. Second Vatican Council, Decree Optatam Totius, n. 20.

(111) John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 82f, l.c., p. 801.

(112) St Gregory Nazianzus, Orationes, 2, 71: PG 35, 480B.

(113) Cf. John Paul II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis, n. 43: l.c., pp. 731-733.

(114) Cf. Second Vatican Council, Decree Presbyterorum Ordinis, n. 17; CIC, canon 282; John Paul II Post Synodal Apostolic Exhortation Pastores Dabo Vobis, 30: l.c., pp. 705-707; Congregation for the Clergy, Directory for the Ministry and Life of Priests, Tota Ecclesia, n. 67: l.c., pp. 68-70.

(115) John Paul II, Catechesis at the General Audience of 7 July 1993, n. 7: Insegnamenti, XVI, 2 (1993), p. 38.

Congregation for the Clergy
Libreria Editrice Vaticana
00120 Vatican City

INTRODUCTION

The rich experience of the Church concerning the ministry and life of priests, condensed in various documents of the Magisterium,(1) has received in our days a new impulse thanks to the teachings contained in the post-syndol Apostolic Exhortation Pastores dabo vobis.

The publication of this document, in which the Supreme Pontiff has wanted to unite his voice as the Bishop of Rome and Successor of Peter to that of the syndol Fathers,(2) represents for priests and for the entire Church, the beginning of a faithful and fruitful way of deepening and applying its contents.

“Today, in particular, the pressing pastoral task of the new evangelization calls for the involvement of the entire People of God and requires new fervour, new methods and a new expression for the proclaiming and witnessing of the Gospel. This task demands priests who are deeply and fully immersed in the mystery of Christ and capable of embodying a new style of pastoral life”.(3)

Those primarily responsible for this new evangelization of The third Millennium are the priests, who, however, in order to realize their mission, need to nourish in themselves a life which is a pure reflection of their identity, and to live a union of love with Jesus Christ Eternal High Priest, Head and Master, Spouse, and Pastor of his Church. They should strengthen their own spirituality and ministry with a continuous and complete formation.

This Directory, requested by numerous Bishops during the Synod of 1990 and in a general consultation of the Episcopate promoted by our Congregation, was conceived in order to respond to these needs.

In order to outline the content, the suggestions of the entire world episcopate – consulted on purpose – , the results of plenary sessions of the Congregation held in the Vatican in October of 1993, as well as the considerations of many theologians, and experts on the matter from diverse geographical areas and involved in current pastoral work were taken into account.

Effort was made to offer pratical elements for employing initiatives in the most unitary way possible, while avoiding specific conditions which are proper to a particular Diocese or Episcopal Conference. With this in mind, it appeared proper that this Directory recall only those doctrinal elements which are the basis of the identity, spirituality and continuous formation of priests.

The document, therefore, does not intend to offer an exhaustive exposition on the priesthood, nor a mere repetition of what has already been authentically declared by the Magisterium of the Church, but rather to respond to the principal questions of a doctrinal, disciplinary and pastoral nature, placed upon the priests by the demands of the new evangelization .

Thus, for example, there was a need to clarify the true priestly identity, as the divine Master has willed and as the Church has always seen; it is not reconcilable with those tendencies which would like to empty or annul the reality of the ministerial priesthood. Particular emphasis was given to the theme of communion, a demand especially felt today, with its imminent presence in the life of the priest. The same can be said of priestly spirituality which, in our times, has suffered many contradictions, above all, due to secularism and an erroneous anthropologism. Therefore, it is necessary to offer some counsels for an adequate and permanent formation which may help the priests joyfully and responsibly live their vocation.

The text is directed of course, through the Bishops, to all the priests of the Church of the Latin Rite. The directives contained here concern, in particular, the secular diocesan clergy, although with due adaptations, they can also help priests of religious institutes and of societies of apostolic life.

It is hoped that this Directory be a help for every priest in deepening his identity and in growing in his spirtuality; an encouragement in the ministry and permanent formation — for which each one is primarily responsible —, and a point of reference for a rich and authentic apostolate for the good of the Church and of the entire world. From the Congregation for the Clergy, Holy Thursday 1994.

JOSÉ Card. SANCHEZ

Prefect

+ CRESCENZIO SEPE

Titular Archbishop of Grado

Secretary

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Chapter I

THE IDENTITY OF THE PRIEST

1. Priesthood as a gift.

The entire Church participates in the priestly anointing of Christ in the Holy Spirit. In the Church, in fact, “all the faithful form a holy and royal priesthood, offer spiritual sacrifices through Jesus Christ and proclaim the greatness of him who has called you out of darkness into his marvellous light” (cf 1 Pet 2:5. 9).(4) In Christ, his entire Mystical body is united to the Father through the Holy Spirit for the salvation of all men.

However, the Church cannot carry out this mission alone: all of her work intrinsically needs communion with Christ, the Head of his Body. Indissolubly united to her Lord, she continuously receives from Him the effects of grace and truth, of guidance and support so that she may be for all and for each one “a sign and instrument, that is, of communion with God and of unity among all men”.(5) The ministerial priesthood finds its reason for being in light of this vital and operative union of the Church with Christ. As a result, through this ministry the Lord continues to accomplish among his People the work which as Head of his Body belongs to Him alone. Thus, the ministerial priesthood renders tangible the actual work of Christ, the Head, and gives witness to the fact that Christ has not separated Himself from his Church; rather He continues to vivify her through his everlasting priesthood. For this reason, the Church considers the ministerial priesthood a gift given to Her through the ministry of some of her faithful.

This gift which was instituted by Christ to continue his own salvific mission was conferred upon the Apostles and remains in the Church through the Bishops and their successors.

2. Sacramental Roots.

Through the sacramental ordination conferred by the imposition of hands and the consecratory prayers of the Bishop, “a specific ontological bond which unites the priest to Christ, High Priest and Good Shepherd” (6) is established.

Thus, the identity of the priest comes from the specific participation in the Priesthood of Christ, in which the one ordained becomes, in the Church and for the Church, a real, living and faithful image of Christ the Priest, “a sacramental representation of Christ, Head and Shepherd”.(7) Through consecration, the priest “receives a spiritual ‘power’ as a gift which is a participation in the authority with which Jesus Christ, through his Spirit, guides the Church”.(8) This sacramental identification with the Eternal High Priest specifically inserts the priest into the trinitarian mystery and, through the mystery of Christ, into the ministerial Communion of the Church so as to serve the People of God.(9)

3. In Communion with the Father, the Son and the Holy Spirit.

If it is true that each Christian, by means of Baptism, is in communion with God, One and Triune, it is equally true that by the power of the consecration received with the Sacrament of Holy Orders, the priest is placed in a particular and specific relation with the Father, with the Son and with the Holy Spirit. In fact, “Our identity has its ultimate source in the charity of the Father. He sent the Son, High Priest and Good Shepherd, and we are united sacramentally with the ministerial priesthood through the action of the Holy Spirit. The life and the ministry of the priest are a continuation of the life and the action of the same Christ. This is our identity, our true dignity, the fountain of our joy, the certainty of our life”.’·

Therefore, the identity, the ministry and the existence of the priest are essentially related to the three divine Persons for priestly service to the Church.

4. In the Trinitarian Dynamics of Salvation.

The priest, “as a visible continuation and sacramental sign of Christ in his own position before the Church and the world, as the enduring and ever-new source of salvation”,(11) finds himself inserted into the trinitarian dynamics with a particular responsibility. His identity springs from the ministerium verbi et sacra-mentorum, which is in essential relation to the mystery of salvific love of the Father (cf Jn 17:6-9. 24; 1 Cor 1:1; 2 Cor 1:1), to the priestly being of Christ, who personally chooses and calls his ministers to be with him (cf Mk 3:15), and to the gift of the Spirit (cf Jn 20:21), who communicates to the priest the necessary power for giving life to a multitude of sons of God, united in the one ecclesial body and oriented towards the Kingdom of the Father.

5. Intimate Relation with the Trinity.

From this, one perceives the essentially “relational” characteristic (Jn 17:11. 21) (12) Of the priest’s identity.

The grace and the indelible character conferred with the sacramental unction of the Holy Spirit,(13) place the priest in personal relation with the Trinity since it is the fountain of the priestly being and work. Therefore, the priest must live this relationship in an intimate and personal manner, in a dialogue of adoration and of love with the three divine Persons, conscious that he has received this gift for the service of all.

Christological Dimension

6. Specific Identity.

The Christological dimension, like the Trinitarian dimension, springs directly from the sacrament which ontologically configures the priest to Christ the Priest, Master, Sanctifier and Pastor of his People.(14) The faithful who, maintaining their common priesthood, are chosen and become part of the ministerial priesthood are granted an indelible participation in the one and only priesthood of Christ. This is a participation in the public dimension of mediation and authority regarding the sanctification, teaching and guidance of all the People of God. On the one hand, the common priesthood of the faithful and the ministerial or hierarchical priesthood are necessarily ordered one for the other because each in its own way participates in the only priesthood of Christ and, on the other hand, they are essentially different.(15)

In this sense the identity of the priest is new with respect to that of all Christians who through Baptism participate as a whole in the only priesthood of Christ and are called to give witness to Christ throughout the earth.(16) The specificity of the ministerial priesthood lies in the need that the faithful have of the mediation and dominion of Christ which is made visible by the work of the ministerial priesthood.

In this unique identity with Christ, the priest must be conscious that his life is a mystery totally grafted onto the mystery of Christ and of the Church in a new and specific way and that this engages him totally in pastoral activity and rewards him.(17)

7. In the Heart of the People of God

Christ associates the Apostles to his own mission. “As the Father has sent me, I also send you” (Jn 20:21). In Holy Ordination itself, the missionary dimension is ontologically present. The priest was chosen, consecrated and sent to carry out effectively in our time this eternal mission of Christ; he becomes his authentic representative and messenger: “He that hears you, hears me; he that despises you, despises me; and he that despises me, despises him that sent me” (Lk 10:16)

One can therefore say that the configuration to Christ, through sacramental consecration, defines the role of the priest in the heart of the People of God, making him participate in his own way in the sanctifying, magisterial and pastoral authority of Jesus Christ himself, Head and Pastor of the Church.(l8)

Acting in persona Christi capitis, the priest becomes the minister of the essential salvific actions, transmits the truths necessary for salvation and cares for the People of God, leading them towards sanctity.(19)

Pneumatological Dimension

8. Sacramental Character.

In priestly Ordination, the priest has received the seal of the Holy Spirit which has marked him by the sacramental character in order to always be the minister of Christ and the Church. Assured of the promise that the Consoler will abide “with him forever” (Jn 14:16-17), the priest knows that he will never lose the presence and the effective power of the Holy Spirit in order to exercise his ministry and live with charity his pastoral office as a total gift of self for the salvation of his own brothers.

9. Personal Communion with the Holy Spirit.

It is also the Holy Spirit who by Ordination confers on the priest the prophetic task of announcing and explaining, with authority, the Word of God. Inserted in the communion of the Church with the entire priestly order, the priest will be guided by the Holy Spirit whom the Father has sent through Christ. The Holy Spirit teaches him everything and reminds him all Jesus has said to the Apostles. Therefore, the priest with the help of the Holy Spirit and the study of the Word of God in the Scriptures, with the light of Tradition and of the Magisterium,(20) discovers the richness of the Word to be proclaimed to the ecclesial community entrusted to him.

10. Invocation of the Holy Spirit.

Through the sacramental character and the identification of his intention with that of the Church, the priest is always in communion with the Holy Spirit in the celebration of the liturgy, especially in the Holy Eucharist and the other sacraments.

In fact, in each sacrament, Christ invoked by the priest who celebrates in persona Christi acts through the Holy Spirit with his efficacious power on behalf of the Church.(21)

Thus, the sacramental celebration finds its efficacy in the Word of Christ who has instituted it and in the power of the Holy Spirit which the Church invokes frequently in the epiclesis.

This is particularly evident in the Eucharistic Prayer in which the priest, invoking the power of the Holy Spirit on the bread and on the wine, pronounces the words of Jesus and actualizes the mystery of the Body and of the Blood of Christ, really present through transubstantiation.

11. Strength to Guide the Community.

It is thus in the communion with the Holy Spirit that the priest finds the strength to guide the community entrusted to him and to maintain it in the unity wanted by the Lord.(22) The prayer of the priest in the Holy Spirit can be patterned on the priestly prayer of Jesus Christ (Jn 17). Therefore, he must pray for the unity of the faithful so that they may be one in order that the world may believe that the Father has sent the Son for the salvation of all.

Ecclesial Dimension

12. ‘In’ and ‘in front of the Church’.

Christ, the permanent and always new origin of salvation, is the mysterial font from which is derived the mystery of the Church, his Body and his Bride, called by his Spouse to be a sign and instrument of redemption.

Through the mystery of Christ, the priest lives his multiple ministries and is inserted also into the mystery of Church which “becomes aware in faith that her being comes not from herself but from the grace of Christ in the Holy Spirit”.(23) In this sense, while the priest is in the Church, he is also set in front of it.(24)

13. A Certain Participation in the Spousal Nature of Christ.

The Sacrament of Holy Orders, in fact, makes the priest a sharer not only in the mystery of Christ the Priest, Master, Head and Shepherd but, in some way, also in Christ “Servant and Spouse of the Church”.(25) This is the “Body” of him who has loved and loves to the point of giving himself for her (cf Eph 5:25); who renews her and purifies her continually by means of the Word of God and of the sacraments (cf Ibid. 5:26); who works to make her always more beautiful (cf Ibid. 5:27), and lastly, who nourishes her and treats her with care (cf Ibid. 5:29).

The priests, as collaborators of the Episcopal Order, form with their Bishop a sole presbyterate26 and participate, in a subordinate degree, in the only priesthood of Christ. Similar to the Bishop, they participate in that spousal dimension in relation to the Church which is well expressed in the Rite of the episcopal ordination when the ring is entrusted to them.(27)

The priest, who “in the individual local communities of the faithful makes the Bishop present, so to speak, to whom they are united with a faithful and great spirit” (28) must be faithful to the Bride and almost like living icons of Christ the Spouse render fruitful the multi-form donation of Christ to his Church.

By this communion with Christ the Spouse, the ministerial priesthood is also founded — as Christ, with Christ and in Christ — in that mystery of transcendent supernatural love of which the marriage among Christians is an image and a participation.

Called to the act of supernatural love, absolutely gratuitous, the priest should love the Church as Christ has loved her, consecrating to her all his energies and giving himself with pastoral charity in a continuous act of generosity.

14. Universality of the Priesthood.

The command of the Lord: go to all the nations (Mt 28:18-20) definitively expresses the place of the priest in front of the Church.(29) Sent, – missus – by the Father by means of Christ, the priest pertains “in an immediate way” to the universal Church.(30) which has the mission to announce the Good News unto the “ends of the earth” (Acts 1:8).(31)

“The spiritual gift received by priests in Ordination prepares them for a wide and universal mission of salvation”.(32) In fact, through Orders and the ministry received, all priests are associated with the Episcopal Body and, in hierarchical communion with it, according to their vocation and grace, they serve the good of the entire Church.(33) Therefore, the membership to a particular Church, through incardination,(34) must not enclose the priest in a restricted and particularistic mentality, but rather should open him to the service of other Churches, because each Church is the particular realization of the only Church of Jesus Christ, such that the universal Church lives and fulfills her mission in and from the particular Churches in effective communion with her. Thus, all the priests, must have a missionary heart and mind and be open to the needs of the Church and of the world.(35)

15. Missionary Nature of the Priesthood.

It is important that the priest be fully aware and profoundly live this missionary reality of his priesthood, in total harmony with the Church who feels the need to send her ministers to places where their mission is more needed and to work toward a more equal distribution of clergy. (36)

This demand in the life of the Church in the world must be felt and lived by each priest, above all and essentially as the gift of living within the institution and being at her service.

Therefore, we cannot accept those opinions which arise from a misunderstanding of particular cultures, that tend to distort the missionary action of the Church, called to fulfill the same universal mystery of salvation which transcends all cultures and should vivify them. (37)

It must be said that the universal expansion of the priestly ministry today is related to the social-cultural features of the contemporary world in which the need to eliminate all the barriers which divide people and nations is felt and which, especially, through cultural exchange, wants to bind people, despite the geographical distances separating them.

Consequently, today more than ever, the clergy must feel itself apostolically bound to unite all men in Christ and in his Church.

16. Authority as ‘amoris officium’.

Another sign of the priest placing himself in front of the Church is his being a guide who works toward the sanctification of the faithful entrusted to his ministry, which is essentially pastoral.

This reality, which has to be lived with humility and coherence, can be subject to two opposite temptations.

The first is that of exercising his ministry in an overbearing manner (cf Lk 22:24-27; 1 Pt 5:1-4), while the second is that of disdaining the configuration to Christ Head and Shepherd because of an incorrect view of community.

The first temptation was also strong for the disciples themselves and was promptly and repeatedly corrected by Jesus; all authority is exercised in the spirit of service, as amoris officium38 and as an unselfish dedication for the good of the flock (cf Jn 13:14; 10:11).

The priest must always remember that the Lord and Master “did not come to be served but to serve” (Mk 10:45); he has bent down to wash the feet of the disciples (cf Jn 13:5) before dying on the Cross and before sending them out to the whole world (cf Jn 20:21).

The priests will give authentic testimony to the Resurrected Lord, to whom was given “all power in heaven and on earth” (cf Mt 28:18), if they exercise their own power in a humble, authoritative service to his own flock39 and with respect to the duties which Christ and the Church entrusted to the lay faithful40 and to the consecrated faithful for the profession of the evangelical counsels.(41)

17. Temptation of ‘Democratism’.

It often happens that to avoid this first deviation, one falls into the second, eliminating all the differences in the roles among the members of the Mystical Body of Christ, which is the Church. This practically negates the true doctrine of the distinction between the common and ministerial priesthood.(42)

One of the dangers noticeable today is the so-called “democratism”. In respect to this, it should be remembered that the Church recognizes all the merits and values which the democratic culture has brought to human society. At the same time, the Church has always fought with all the means within its reach for the recognition of the equal dignity among all men.

With this strong ecclesial tradition the Vatican Council II openly spoke about the dignity of all the baptized in the Church.(43)

Nevertheless, it is still necessary to affirm that the mentality and current practice in cultural and social-political trends of our times cannot be transferred automatically to the Church. The Church, indeed, owes its existence and structure to the salvific plan of God. She sees herself as a gift from the benevolence of a Father who has saved her through the humiliation of his Son on the cross. Therefore, the Church, through the Holy Spirit, wants to be completely consonant and faithful to the free and liberating will of its Lord Jesus Christ. This mystery of salvation makes the Church by its specific nature, into a reality diverse from the simple human society.

Hence, the so-called “democratism” becomes a grave temptation because it leads to a denial of the authority and capital grace of Christ and to distort the nature of the Church; it would be almost just a human society. Such a view damages the very hierarchical structure willed by its Divine Founder as the Magisterium has always clearly taught and the Church herself has lived from the start.

The participation in the Church is based upon the mystery of communion which, by its nature, sees in itself the presence and action of the ecclesiastical hierarchy.

Therefore, the mentality which confuses the duties of the priests with those of the lay faithful cannot be permitted in the Church. It is sometimes manifested in some ecclesial organisations of participation. In like manner, it does not distinguish the proper authority of the Bishop from that of the priests as collaborators of the Bishops, or denies the Petrine primacy in the College of Bishops.

To this effect, it should be remembered that the presbyterate and the Council of Priests are not an expression of the right of association of the clergy, and even less can be understood according to views of a syndicalistic nature which claim interests of parties foreign to the ecclesial community.(44)

18. Distinction between Common an Ministerial Priesthood.

The distinction between the common and ministerial priesthood, far from creating division among the members of the Christian community, harmonises and unifies the life of the Church. This, in fact, as regards the Body of Christ, is an organic communion among all the members, in which each one serves the community by fulfilling his own distinct role and specific vocation (1 Cor 12:12 ff.).(45)

Therefore, no one may licitly change what Christ has wanted for his Church. It is indissolubly linked with its Founder and Head who alone may provide her, through the power of the Holy Spirit, with ministers in the service of the faithful.

No community can take the place of Christ, who is the one who calls, consecrates and sends forth ministers, through the legitimate Pastors even in a situation of particular necessity, when it might consider granting itself its own priest, in ways contrary to the dispositions of the Church.(46) The solution to these cases of necessity is Jesus’ prayer: “pray therefore the Lord of the harvest, that he send forth labourers into his harvest” (Mt 9:38). If to this prayer done with faith, the fervent life of charity of the community is added, we can be sure that the Lord will not fail to give pastors according to his heart (cf Jer 3:15).(47)

19. Only the Priests are Pastors.

One way to avoid falling into this “democratistic” mentality is to shun the so-called “clericalization” of the laity,(48) which tends to diminish the ministerial priesthood of the priest. After the Bishop, the term “pastor” can only be attributed in a proper and univocal sense to the priest by virtue of the ministerial priesthood received with the Ordination. The attribute “pastoral”, in fact, refers both to the potestas docendi et sanctificandi, and to the potestas regendi.(49)

It should be remembered that these tendencies do not favour the true advancement of the laity because they frequently forget the authentic ecclesial vocation and mission of the laity in the world.

Priestly Communion

20. Communion with the Trinity and with Christ.

In light of the above-mentioned regarding the priest’s identity, the communion of the priest is fulfilled above all with the Father, the ultimate origin of all his power; with the Son, in whose redemptive mission he participates; with the Holy Spirit, who gives him the power for living and fulfilling that pastoral charity which qualifies him in a priestly way.

In fact, “the nature and the mission of the ministerial priesthood cannot be defined except in this multiple and rich network of relations which spring from the Blessed Trinity and is prolonged in the communion of the Church as a sign, in Christ, of the union with God and the unity of the whole human race”.(50)

21. Communion with the Church.

The priest’s communion-relation with the Church in its aspect of mystery and ecclesial community comes from this fundamental union-communion with Christ and the Trinity.(51) In fact, it is within the mystery of the Church, as a mystery of trinitarian communion with a missionary zeal that the identity of every Christian is revealed and, therefore, the specific and personal identity of the priest and of his ministry as well.

Precisely, the ecclesial communion of the priest is lived in diverse ways. In fact, through sacramental Ordination, he develops special bonds with the Pope, the Episcopal Body, his own Bishop, other priests and the lay faithful.

22. Hierarchial Communion.

Communion as a characteristic of the priest-hood is based on the unity of the Head, Shepherd and Spouse of the Church, who is Christ.(52)

In such ministerial communion some precise ties are shaped with the Pope, the College of Bishops and each one’s diocesan Bishop. “There can be no genuine priestly ministry except in communion with the Supreme Pontiff and the Episcopal College, especially with one’s own diocesan Bishop, who deserves that filial respect and obedience promised during the rite of ordination”.(53) Thus, this refers to a hierarchical communion, that is to say, a communion in that hierarchy in the same way that it is structured within.

This communion, in virtue of participation subordinated to the Bishops in the one ministerial priesthood and mission, also involves the spiritual and organic-structural bond of priests with the entire Episcopal order, their own Bishop,(54) the Roman Pontiff as Pastor of the universal Church (55) and each particular Church. This is strengthened by the fact that the entire Episcopal order as a whole and each Bishop individually must be in hierarchical communion with the Head of the College.(56) This College, in fact, is composed only of those consecrated Bishops who are in hierarchical communion with its Head and members.

23. Communion in the Eucharistic Celebration.

Hierarchical communion is vividly expressed in the Eucharistic prayers; when the priest prays for the Pope, the College of Bishops and his own Bishop, he not only expresses a sentiment of devotion, but attests to the authenticity of his celebration as well.(57)

The Eucharistic concelebration itself, in the circumstances and conditions foreseen,(58) especially when presided by the Bishop and with the participation of the faithful, manifests well the unity of the priesthood of Christ in his ministers, as well as the unity of the sacrifice of the People of God.(59) Moreover, it contributes to the consolidation of sacramental fraternity which exists among priests.(60)

24. Communion in the Ministerial Activity.

Each priest should have a deep, humble and filial bond of charity with the person of the Holy Father and adhere to his petrine ministry of magisterium, of sanctification and of government, with exemplary docility.(61)

In his fidelity and service to the authority of his Bishop, he lives the communion called for by the practice of his priestly ministry. For the pastors with more experience it is easy to confirm the need to avoid any form of subjectivism in his ministry and adhere with responsibility to pastoral programs. Besides being an expression of maturity, such adhesion

contributes to the building of that unity in the communion which is indispensable for the work of evangelization.(62)

With full respect for hierarchical subordination, the priest will promote a genuine rapport with his Bishop, indicated by sincere confidence, cordial friendship, and true effort towards consonance and convergence in ideals and programs. Nothing should take away from the intelligent capacity for personal initiative and pastoral enterprise.(63)

25. Communion in the Priesthood.

By virtue of the Sacrament of Holy Orders “every priest is united to the other members of the priesthood by specific bonds of apostolic charity, ministry and fraternity”.(64) He is, in fact inserted into the Ordo Presbyterorum constituting that unity which can be defined as a true family in which the ties do not come from flesh nor from blood but from the grace of Holy Orders.(65)

This membership in a specific presbyterate,(66) always comes within the context of a particular Church, of an Ordinariate or of a personal Prelature. In fact, unlike the case of the College of Bishops, it seems that there are no theological foundations to affirm the existence of a universal Presbyterate.

Priestly fraternity and membership to a presbyterate are, therefore, elements characterising the priest. The rite of the imposition of the hands by the Bishop and all of the priests present during the priestly Ordination has special significance and merit because it points to the equality of participation in the ministry, and to the fact that the priest cannot act by himself; he acts within the presbyterate becoming a brother of all those who constitute it.(67)

26. Incardination in Particular Church.

Incardination in a particular Church (68) constitutes an authentic juridical bond (69) which also has a spiritual value, since from it springs “the rapport with the Bishop in the sole presbyterate, sharing in the ecclesial solicitude, in dedication to the evangelical care of the People of God in specific historical conditions and settings”.(70) In this perspective, the bond with the particular Church is rich in meaning for pastoral action as well.

It should not be forgotten that the secular priests not incardinated in the Diocese and the priest members of a religious institute or of a society of apostolic life who live in the Diocese (71) and exercise some office therein,(72) although still placed under their legitimate Ordinaries, belong by full or a diverse title to the clergy of such Diocese (73) where “they have the right to both an active and a passive voice in an election to the council of priests”.(74) The religious priests, in particular, by unity of powers, share the pastoral care offering the contribution of specific charisma and “with their presence inspiring the particular Church to live more vividly its universal openness”.(75)

The priests, then, incardinated in a Diocese, who are serving an ecclesial movement approved by the competent ecclesiastical Authority,(76) are aware of being members of the presbyterate of their Diocese and must sincerely collaborate with it. The Bishop of incardination, on his part, must respect the way of life required by the membership to a Movement, and it may be fitting, by the norm of the law, to permit the priest to lend his services to other churches, if this forms part of the charisma of the movement itself.(77)

27. The Presbyterate: a Place of Santification.

The presbyterate is a privileged place in which the priest should be able to find the means of sanctification and evangelization and of being helped to overcome the limits and the weaknesses which are proper to human nature and which are particularly felt today.

He will therefore make every effort to avoid living his own priesthood in an isolated and subjectivistic way, and must try to enhance fraternal communion in the giving and receiving — from priest to priest — of the warmth of friendship, of affectionate help, of acceptance, of fraternal correction, well aware that the grace of Orders “assumes and elevates human relations, psychologically, affectionately, cordially and spiritually”.(78)

All this is expressed in the liturgy of the Mass In Coena Domini of Holy Thursday which shows how through Eucharistic communion — born in the Last Supper — the priests receive the capacity to love one another, as the Master loves them.(79)

28. Priestly Friendship.

The profound ecclesial sense of the presbyterate fosters the personal responsibility of each priest in carrying out the particular ministry entrusted to him by the Bishop.(80) The capacity to develop and profoundly live priestly friendship is a source of serenity and joy in the exercise of the ministry, a decisive support in difficulties and a valuable help in the growth of pastoral charity. Priests must exercise this friendship in a particular way precisely towards those brothers most in need of understanding, help and support.(81)

29. Common Life.

A manifestation of this communion is also the common life always supported by the Church, recently emphasised by the documents of Vatican Council II (82) and of the successive Magisterium,(83) and applied in many Dioceses with positive results.

Among the diverse forms of this (communal house, community of table, etc.) one must look highly upon the communal participation in liturgical prayer.(84) The diversity of forms must be encouraged according to the possibilities and practical situations, without necessarily emphasising models proper to religious life. Particularly praiseworthy are those associations which support priestly fraternity, sanctity in the exercise of the ministry, and communion with the Bishop and with the entire Church.(85)

It is necessary that parish priests be available to encourage common life in the parochial house pastoral care. with their vicars,(86) effectively considering them as their cooperators and sharers of the And the vicars, in order to build priestly communion, must recognise and respect the authority of the parish priest.(87)

30. Communion with the Lay Faithful.

As a man of communion, the priest cannot express his love for the Lord and for the Church without transmitting it in a real and unconditional love for all Christians, the object of his pastoral care.(88)

Like Christ, he must make Christ “visible in the midst of the flock” entrusted to his care,(89) having a positive and encouraging rapport with the lay faithful. Recognising in these their dignity as sons of God, he develops his own role in the Church, and in their service he offers all his priestly ministry and pastoral charity.(90) In the awareness of the profound communion which binds him to the lay faithful and to the religious, the priest will make every effort “to awaken and deepen co-responsibility in the one common mission of salvation, with a prompt and heartfelt esteem for all the charisma and tasks which the Spirit gives believers for the building up of the Church”.(91)

More specifically, the parish priest, in his continuous concern for the common good in the Church, will encourage associations of the faithful and movements,(92) embracing them all, and helping them to find among themselves a unity of goals, prayer and apostolic action.

Insofar as he unites the family of God and brings about the Church as communion, the priest becomes the bridge between man and God, making himself a brother of men who wants to be their pastor, father and master.(93) The priest will guide the man of today, in his search for the meaning of his existence, to a personal encounter with Christ, an encounter which is realised as a message and as a reality already present, although not in a definitive way, in the Church. In such a way the priest, placed in the service of the People of God, will present himself as an expert in humanity, a man of truth and of communion, a witness of the solicitude of the Only Shepherd for each and every member of his flock. The community will be able to count on his dedication, availability, untiring work of evangelization and, above all, his devoted and unconditional love.

Therefore, he will exercise his spiritual mission with kindness and firmness, with humility and service,(94) opening himself to compassion, participating in the sufferings which arise from the various forms of poverty, spiritual and material, old and new. He will know also how to act with humility and with mercy within the difficult and uncertain ways of the conversion of sinners, to which he will exercise the gift of truth and patience and the encouraging benevolence of the Good Shepherd, who does not reprove the lost sheep, but carries it on his shoulders and celebrates for its return to the fold (cf Lk 15:4-7).(95)

31. The Communion with Religious Members of Institutes of Consecrated Life.

Particular attention will be reserved to relations with the brothers and the sisters engaged in a life of special consecration to God in all their forms, showing them a sincere appreciation and a real spirit of apostolic collaboration, respecting and promoting their specific charisma. He will co-operate, moreover, so that the consecrated life always appears more luminous for the benefit of the entire Church and more persuasive and attractive to the new generations.

In such spirit of esteem for the consecrated life, the priest will give particular care to those communities which, for various reasons, are greatly in need of good doctrine, of assistance and of encouragement in the faith.

32. Pastoral Works and Vocations.

In his pastoral work, each priest will take particular care concerning vocations, encouraging prayer for vocations, doing his best in the work of catechetics, and taking care of the formation of the ministers. He will promote appropriate initiatives through a personal rapport with those under his care, allowing him to discover their talents and to single out the will of God for them, permitting a courageous choice in following Christ.(96)

Above all, a clear knowledge of one’s specific identity, a unity of life, a transparent cheerfulness, and a missionary zeal are the indispensable elements of the vocational work that must be an integral and organic part of ordinary pastoral action.

The priest will always maintain relations of cordial collaboration and of sincere affection with the seminary, for it is the cradle of his vocation and the first place in which he experienced communal life.

It would be desirable that every priest be concerned with inspiring at least one priestly vocation which could thus continue the ministry.

33. Political and Social Obligation.

The priest, as servant of the universal Church, cannot tie himself to any historical contingency, and therefore must be above any political party. He cannot take an active role in political parties or labour unions, unless, according to the judgement of the ecclesiastical authority, the rights of the Church and the defence of common good require it.(97) In fact, even if these are good things in themselves, they are nevertheless foreign to the clerical state since they can constitute a grave danger of division in the ecclesial communion.(98)

Like Jesus (cf Jn 6:15 ff.), the priest “ought to refrain from actively engaging himself in politics, as it often happens, in order to be a central point of spiritual fraternity”.(99) All the faithful, therefore, must always be able to approach the priest without feeling inhibited for any reason.

The priest will remember that “it does not fall on the shoulders of the Pastors of the Church to intervene directly in political activities and in social organisations. This task, in fact, forms part of the lay faithful vocation, in which they work by their own initiative together with their fellow citizens”. (100) Nevertheless, he will not be absent “in the effort to form in them an upright conscience”.(101)

The reduction of his mission to temporal tasks, of a purely social or political nature, is foreign to his ministry, and does not constitute a triumph but rather a grave loss to the Church’s evangelical fruitfulness.

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Chapter II

PRIESTLY SPIRITUALITY

Current Historical Context

34. Interpreting the Signs of the Times.

The life and ministry of priests always develop within a particular historical context, at times replete with new problems and unforeseen changes, in which the pilgrim Church lives.

The priesthood is not born of history, but of the immutable will of God. However, it corresponds with historical circumstances and, to remain always faithful to its nature, is configured, in specific choices, through a critical relation and a demand of evangelical harmony with the “sign of the times”. Therefore, priests have the duty to interpret these “signs” in the light of faith and subject them to prudent judgement. In any case, they cannot ignore them, especially if they wish to effectively orient their own lives in a way that will make their service and testimony more fruitful for the kingdom of God.

In the current era of the life of the Church and society, priests are called to live their ministry with depth, anticipating the ever more profound, numerous and sensitive demands not only of a pastoral nature, but also social and cultural, which they must face.(102)

Today these priests, therefore, are engaged in diverse areas of apostolate which require complete dedication and generosity, intellectual preparation and, above all, a mature and deep spiritual life rooted in pastoral charity, which is their specific way to holiness and which also constitutes an authentic service to the faithful through pastoral ministry.

35. The Demands of the New Evangelization.

Thus it is clear that the priest is involved in a very special way in the effort of the entire Church to carry out the new evangelization. Based on faith in Jesus Christ, Redeemer of mankind, the priest is assured that in him rests an “unfathomable richness” (Eph 3:8) which no culture nor era can exhaust which men can always draw on for their enrichment.(103)

This is a time therefore for a renewal of our faith in Jesus Christ, who is the same “yesterday, today and for ever” (Heb 13:8). Therefore “the call to the new evangelization is above all a call to conversion”.(l04) At the same time, it is a call to that hope, “which rests upon the promises of God, on the fidelity to his Word, and which has the resurrection of Christ as an unshakeable certainty, his definitive victory over sin and death, the first announcement and root of every evangelization, foundation of every human advancement, the starting point of every authentic Christian culture”.(l05)

In this context, the priest must above all revive his faith, his hope and his sincere love for the Lord, in such a way as to be able to present him for the contemplation of the faithful and all men as he truly is: a living and fascinating Person, who loves us more than anyone else because He has given his life for us; “greater love has no man than this, that a man give his life for his friends” (Jn 15:13).

At the same time, the priest, conscious that each person is, in diverse ways, looking for a love that is capable of bringing them beyond the anguishes concomitant with human weakness and egoism, and above all with death itself, must proclaim that Jesus Christ is the answer to all these anxieties.

In the new evangelization, the priest is called to be the herald of hope. (106)

36. The Challenge of Sects and New Cults.

The proliferation of sects and new cults, as well as their diffusion also among the Catholic faithful, constitutes a particular challenge to the pastoral ministry. At the root of these phenomena lie complex causes. At all events, the priestly ministry is called to respond promptly and incisively to the search for the sacred and for authentic spirituality which today is emerging in a particular way.

In recent years, in effect, it has become evident that there is an eminently pastoral necessity for the priest to be a man of God and a teacher of prayer.

At the same time, this obliges the priest to be welcoming towards the community entrusted to his pastoral care in such a way that no member of the community would be made to feel anonymous or think themselves an object of indifference.

This is a responsibility which indeed falls on all the faithful, but in a special way on the priest, who is the man who brings about communion.

If he knows how to receive each one who approaches him with esteem and respect, appreciative of their value as persons, then he will generate an authentic charity which will become contagious and will gradually extend itself through the entire community.

To rise to the challenge of sects and new cults, a mature and comprehensive catechesis is of particular importance. This, at the present time, requires that the priest make a special effort to ensure that his faithful really understand the meaning of their Christian vocation and of their Catholic faith. The faithful must be educated, in a particular way, to understand well the relationship between their specific vocation in Christ and their belonging to his Church which must learn to love in a filial and tenacious way.

This will all come to pass if the priest, in his life and in his ministry, avoids everything which could either be the cause of timidity or coldness towards, or restrict the identification with the Church.

37. Lights and Shadows in Ministerial Activity.

It is greatly comforting to note that today priests of all ages and in the great majority carry out their ministry with joyful effort, often the result of silent heroism, working with all their strength without seeing at times, the fruits of their labour.

Through this effort, today they form a living expression of that divine grace which, given freely in the moment of Ordination, continues to grant an ever-renewing strength to their ministry.

Along with this light, there is no lack of shadows which tend to weaken its beauty and render as less credible their testimony to the world.

Pastoral ministry is a fascinating undertaking, yet arduous, open to misunderstanding and marginalisation, and, especially today, to fatigue, challenge, isolation and, at times, solitude.

To rise to the challenge continuously presented him by the secularist mentality, the priest must make every effort to protect the absolute primacy of his spiritual life, his continuous presence with Christ and his generous pastoral charity, intensifying his communion with all men and, above all, with other priests.

Being with Christ in Prayer

38. Priority of Spiritual Life.

The priesthood was, so to speak, conceived in that long prayer during which our Lord Jesus spoke with the Father about his Apostles and, certainly, all those who in the course of time, would be made participants in his very mission (cf Lk 6:12; cf Jn 17:15-20). The very prayer of Jesus in Gethsemane (cf Mt 26:36-44), leading toward the priestly sacrifice of Golgotha, manifests in a paradigmatic way “how our priesthood should be profoundly linked to prayer: rooted in prayer”.(107)

Born of these prayers and called to renew a Sacrifice inseparable from these, priests maintain their ministry with a spiritual life to which they give absolute pre-eminence, avoiding any neglect due to other activities. Precisely in order to effectively carry out his pastoral ministry, the priest must enter into a special and profound rapport with Christ the Good Shepherd, who alone remains the principal protagonist in any pastoral action.

39. Means for the Spiritual Life.

Such a spiritual life must be embodied in each priest through the liturgy, personal prayer, his lifestyle and the practice of the Christian virtues, which contribute to the richness of ministerial action. The very conformity to Christ requires one to breathe, so to speak, in a climate of friendship and personal encounter with the Lord and in service to the Church, his Body, for which the priest will show his love through the faithful fulfilment and defence of the duties of pastoral ministry.(108)

It is necessary, therefore, that the priest program his life of prayer in a manner which embraces: the daily Eucharistic celebration,(109) with adequate preparation and thanksgiving; frequent confession (110) and spiritual direction already practised in the seminary; (111) the complete and fervent celebration of the liturgy of the hours,(112) on a daily basis; (113) examination of conscience; (114) mental prayer; (115) divine readings; (116) the prolonged moments of silence and prayer, above all inperiodical Spiritual Exercises and Retreats; (117) the affectionate expression of Marian devotions, like the Rosary; (118) the “Via Crucis” and other pious exercises; (119) and the fruitful reading on lives of the saints.(120)

Each year during the Mass of Holy Thursday, as a sign of enduring desire of fidelity, priests renew in the presence of the Bishop, and together with him, the promises made in the moment of Ordination. (121)

The care for the spiritual life should be felt as a joyful duty on the part of the priest himself, and also as a right of the faithful who seek in him, consciously or not, the man of God, the counsellor, the mediator of peace, the faithful and prudent friend, the sure guide to confide in during the more difficult moments in life to find encouragement and security.(122)

40. Imitating Christ in Prayer.

Due to numerous duties stemming in large part from pastoral activity, the priest’s life is linked, now more than ever, to a series of requests which could lead to a growing exterior activism, submitting that life to a frenetic and disordered pace.

In light of such a “temptation”, one must not forget that the initial intention of Jesus in convoking the Apostles around him was above all that they “remain with him” (Mk 3:14).

The Son of God himself has wished to leave us a testimony of his prayer.

In fact, the Gospels frequently present us with Christ in prayer: in the revelation of his mission by the Father (cf Lk 3:21-22), before the calling of the Apostles (cf Lk 6:12), in giving thanks to God in the multiplication of the bread (cf Mt 14:19; 15:36; Mk 6:41; 8:7; Lk 9:16;Jn 6:11), in the Transfiguration (cf Lk 9:28-29), the healing of the deaf-mute (cf Mk 7:34) and raising of Lazarus (cf Jn 11:41 ff.), before the confession of Peter (cf Lk 9:18), when He teaches the disciples how to pray (cf Lk 11:1), and when these return after completing their mission (cf Mt 11:25 ff.; Lk 10:21 ff.), in the blessing of the children (cf Mt 19:13) and in the prayer for Peter (cf Lk 22:32).

All of his daily life is rooted in prayer. Thus, he retreated to the desert or the mountain to pray (cf Mk 1:35; 6:46; Lk 5:16; Mt 4:1; Mt 14:23), rose early (cf Mk 1:35) and spent the entire night in prayer to God (cf Mt 14:23-25; Mk 6:46-48; Lk 6:12).

Near the end of his life, at the Last Supper (cf Jn 17:1-26), in the agony of the garden (cf Mt 26:36-44) and on the Cross (cf Lk 23:34-46; Mt 27:46; Mk 15:34), the divine Master demonstrated that prayer gave life to his Messianic ministry and to his paschal exodus. Risen from the dead, he lives forever and prays for us (cf Heb 7:25).(123)

Following the example of Christ, the priest must know how to maintain the vivacity and abundance of the moments of silence and prayer in which he cultivates and deepens his own essential relationship with the living figure of Jesus Christ.

41. Imitating the Church in Prayer.

To remain faithful to the obligation of “being with Christ”, it is necessary that the priest know how to imitate the Church in prayer.

In giving the Word of God, which he himself has received with joy, the priest is reminded of the exhortation given by the Bishop on the day of his Ordination: “Therefore, making the Word the object of your continual reflection, always believe what you read, teach what you believe, carry out in your life what you teach. In this way, through the doctrine which nourishes the People of God and with life’s upright testimony which comforts and sustains them, you will become a builder of the temple of God, which is the Church”. Likewise regarding the celebration of the sacraments, and in particular the Eucharist: “Be aware, then, of what you are doing, understand what is being fulfilled and why you are celebrating the mystery of the death and Resurrection of the Lord, bear the death of Christ in your body and walk in the newness of life”. And, finally, regarding the pastoral guidance of the People of God so as to lead them to the Father: “Therefore, never turn your face from Christ, the Good Shepherd, who has come not to be served, but to serve, and to seek and save those who are lost”.(124)

42. Prayer as Communion.

Strengthened by the special bond with the Lord, the priest will know how to confront those moments in which he could feel alone among men; effectively renewing his being with Christ who in the Eucharist is his refuge and best repose.

Like Christ, who was often alone with the Father (cf Lk 3:21; Mk 1:35), the priest also must be the man who finds communion with God in solitude,(125) so he can say with St. Ambrose: “I am never less alone than as when I am alone”.(126)

Beside the Lord, the priest will find the strength and the means to bring men back to God, to enlighten their faith, to inspire commitment and sharing.

Pastoral Charity

43. Manifestation of the Charity of Christ.

Pastoral charity constitutes the internal and dynamic principle capable of uniting the multiple and diverse pastoral activities of the priest and, given the social-cultural and religious context in which he lives, is an indispensable instrument for drawing men to a life in Grace.

Informed by such charity, the ministerial activity must be a manifestation of the charity of Christ. With this charity the priest will demonstrate in his bearing and conduct the total self-giving of himself to the flock with which he has been entrusted.(127)

Assimilating the pastoral charity of Christ in such a way as to make it part of his own life is a goal which requires continuous effort and sacrifice by the priest, since this charity cannot be improvised, nor considered acquired or attained definitively. The minister of Christ must feel obliged to live and give testimony to this reality always and everywhere, even when, due to his age, he be relieved of his specific pastoral assignments.

44. Functionalism.

Pastoral charity faces the danger, today especially, of being emptied of its meaning through so-called “functionalism”. It is not rare, in fact, to perceive, even in some priests, the influence of an erroneous mentality which reduces the ministerial priesthood to strictly functional aspects. To merely play the role of the priest, carrying out a few services and ensuring completion of various tasks would make up the entire priestly existence. Such a reductive conception of the identity of the ministry of the priest risks pushing their lives towards an emptiness, an emptiness which often comes to be filled by lifestyles not consonant with their very ministry.

The priest, who knows how to be the minister of Christ and his Spouse, will also find in prayer, in study and in spiritual reading, the strength necessary to over-come these dangers.(128)

Preaching the Word

45. Fidelity to the Word.

Christ entrusted to the Apostles and to the Church the mission of preaching the Good News to all men.

To transmit the faith is to reveal, to proclaim and to deepen in the Christian vocation; thus, the calling which God addresses to each man in showing him the mystery of salvation and, likewise, the place which he must hold in reference to that mystery, as an adopted son in the Son. (129) This dual aspect is succinctly brought to light in the Symbol of Faith, one of the most revealing expressions with which the Church has always responded to the call of God.(130)

Seen thus, the priestly ministry is presented with two demands which are virtually the two sides of the same coin. In the first place, there is the missionary character of the transmission of the faith. The ministry of the Word cannot be abstracted or distanced from the life of the people; indeed, it must make direct reference to the meaning of the life of man, of each man, and, therefore, must have a role in the most pressing questions present in the human conscience.

On the other hand there exists a demand of authenticity and of conformity with the faith of the Church, guardian of the truths concerning God and man. So it must be carried out with extreme responsibility, aware that it entails a question of the greatest importance which concerns the life of man and the meaning of his existence.

For an effective ministry of the Word, the priest, aware of this context, will highlight the testimony of life, which reveals the power of the love of God and gives authenticity to his words. Moreover, he will keep in mind the explicit preaching of the mystery of Christ to the faithful, to non-believers and to non-Christians; of the catechism, which is the ordered and organic exposition of the doctrine of the Church; of the application of revealed truth to specific cases.(131)

The awareness of the absolute necessity of being founded on and of “remaining” faithful to the Word of God and Tradition in order to be true disciples of Christ and to know the truth (cf Jn 8:31-32) has always accompanied the history of priestly spirituality and has also been authoritatively expressed by Vatican Council II.(132)

Above all for contemporary society, marked by theoretical and practical materialism, by subjectivism and scepticism, it is necessary that the Gospel be presented as “the power of God unto salvation to everyone who believes” (Rom 1:16). Priests, remembering that “the faith depends on hearing, and on hearing the Word of Christ” (Rom 10:17), devote all of their energy to correspond to this mission which is primary in their ministry. These, in fact, are not only witnesses, but also the heralds and transmitters of the faith.(133)

Such ministry, developed within the hierarchical community, enables him to authoritatively express the Catholic faith and give official testimony of the faith of the Church. The People of God, in effect, “is formed into one in the first place by the Word of the living God, which is quite rightly sought from the mouth of priests”.(134)

In order to be authentic, the Word must be transmitted “without duplicity and without any dishonesty, but rather manifesting with frankness the truth before God” (2 Cor 4:2). The priest will wisely avoid falsifying, reducing, distorting or diluting the content of the divine message. His role, in fact, “is not to teach his own wisdom but the Word of God and to issue an urgent invitation to all men to conversion and to holiness”.(135)

Preaching, therefore, cannot be reduced to the presentation of one’s own thought, to the manifestation of personal experience, to simple explanations of a psychological,(136) sociological or humanitarian nature; nor can it excessively concentrate on rhetoric, so often found in mass-communication. It concerns proclaiming a Word which cannot be altered, because it has been entrusted to the Church in order to protect, penetrate and faithfully transmit it.(137)

46. Word and Life.

The awareness of one’s own mission to proclaim the Gospel must always find concrete expression in pastoral activity. Thus the diverse situations and settings in which he carries out his ministry will be vivified in the light of the Word of God.

In order to be effective and credible, the priest, within the perspective of the faith and his ministry, and with a constructively critical outlook, must be familiar with the ideology, language, cultural intricacies and the typologies diffused in the mass media and which, to a large part, conditions the attitudes of society.

Stirred by the Apostle who exclaimed: “Woe to me if I do not preach the Gospel!” (1 Cor 9:16), he must know how to use all of those means of communication which modern science and technology provide.

Certainly, not all depends on such means or human capacity, since divine grace can achieve its effects independently of the works of man. However, in the plan of God, the preaching of the Word is, normally, the preferred channel for the transmission of the faith and for the mission of evangelization.

For all those who today are removed or are far from the message of Christ, the priest will hear the particularly urgent and anguished plea: “How are they to believe him whom they have not heard? And how are they to hear, if no one preaches?” (Rom 10:14).

To respond to such questions, he must feel personally bound to cultivate, in a particular way, a knowledge of Holy Scripture with a sound exegesis, principally patristic, and meditated on according to the various methods supported by the spiritual tradition of the Church, in order to obtain a living understanding of love.(138) Seen in this light, the priest will feel the duty of paying particular attention to the preparation, be it remote or proximate, of liturgical homilies, to their content, to the balance between the theoretical and practical aspects, to the manner of teaching and to the technique of delivery, even to good diction, respectful of the dignity of the matter and of the listeners.(139)

47. Word and Catechetics.

Catechetics plays a prominent role in this mission of evangelization, being the preferred instrument for the teaching and development of the faith.(140)

The priest, as a collaborator with the Bishop, has received the mandate and responsibility of encouraging, co-ordinating and directing the catechetical activity of the community with which he has been entrusted. He must know how to integrate such activity into an organic project of evangelization, guaranteeing, above all, the communion of the catechesis of his community with the person of the Bishop, with the particular Church and with the universal Church.

In particular, he must know how to inspire precise and opportune responsibility and in catechesis, be it with members of the Institutes of Consecrated Life and societies of apostolic life, be it with the lay faithful,(141) to be adequately prepared, showing these the recognition and esteem for the catechetical task.

He must put special interest in caring for the initial and permanent formation of catechists, of associations and movements. To the extent possible, the priest must be the catechist of catechists, forming in these a veritable community of disciples of the Lord which serves as a point of reference for those receiving instruction.

Master (142) and educator of the faith,(143) the priest will ensure that the catechism, especially where it concerns the sacraments, will be a primary part in the Christian education of the family, in religious instruction, in apostolic formation and movements, etc., and that it be brought to all the faithful: children, adolescents, adults, the elderly. He will, moreover, know how to transmit the catechetical teaching using all those means, teaching aids and instruments of communication which can be of use to the faithful, in a manner proper to their character, capacity, age and condition in life, so as to teach them more fully the doctrine of the Church and to how apply it in the most fitting way.(144)

To such end, the priest has the Catechism of the Catholic Church as his principle point of reference. This text, in fact, contains the sound and authentic norm of the teaching of the Church.(145)

The Sacrament of the Eucharist

48. The Eucharistic Mystery.

If the service of the Word is the foundational element of the priestly ministry, the heart and vital centre of it is constituted, without a doubt, in the Eucharist, which is, above all, the real presence in time of the unique and eternal sacrifice of Christ.(146)

The sacramental memorial of the death and Resurrection of Christ, the true and efficacious representation of the singular redemptive Sacrifice, source and apex of Christian life in the whole of evangelization,(147) the Eucharist is the beginning, means, and end of the priestly ministry, since “all ecclesiastical ministries and works of the apostolate are bound up with the Eucharist and are directed towards it”. (148) Consecrated in order to perpetuate the Holy Sacrifice, the priest thus manifests, in the most evident manner, his identity.

There exists, in fact, an intimate rapport between the centrality of the Eucharist, pastoral charity, and the unity of life of the priest,(149) who finds in this rapport the decisive indications for the way to the holiness to which he has been specifically called.

If the priest lends to Christ, Most Eternal High Priest, his intelligence, will, voice and hands so as to offer, through his very ministry, the sacramental sacrifice of redemption to the Father, he should make his own the dispositions of the Master and, like him, live those gifts for his brothers in the faith. He must therefore learn to unite himself intimately to the offering, placing his entire life upon the altar of sacrifice as a revealing sign of the gratuitous and anticipatory love of God.

49. Celebrating the Eucharist Well.

It is necessary to recall the irreplaceable value that the daily celebration of the Holy Mass has for the priest,(150) be it in the presence of other faithful or not. He must live it as the central moment of his day and of his daily ministry, fruit of a sincere desire and an occasion for a deep and effective encounter with Christ, and he must take the greatest care to celebrate it with intimate participation of the mind and heart.

In a society ever more sensitive to communication through signs and images, the priest must pay adequate attention to all of that which can enhance the decorum and sacredness of the Eurcharistic celebration. It is important that, in such ceremonies, proper attention is given to the appropriateness and cleanliness of the place, the structure of the altar and tabernacle,(151) the dignity of the sacred vessels, the vestments,(152) the hymns,l153 the music,(154) the necessary silence,(155) etc. These are all elements which can contribute to a better participation in the Eucharistic Sacrifice. In fact, a lack of attention to the symbolic aspects of the liturgy and, even more, carelessness and coldness, superficiality and disorder, empty the meaning and weaken the process of strengthening the faith.(156) Those who improperly celebrate the Mass reveal a weakness in their faith and fail to educate the others in the faith. Celebrating the Eucharist well, however, constitutes a highly important catechesis on the Sacrifice.

The priest, then, in order to place at the service of the Eucharistic celebration all of his gifts and to render it vivifying in the participation of all of the faithful, must follow the rite established in the liturgical books approved by the competent authority, without adding, removing or changing anything. (157)

All Ordinaries, Superiors of Institutes of Consecrated Life, Moderators of societies of apostolic life and all other Prelates have the grave duty, besides that of being the first in example, of watching over the liturgical norms regarding the celebration of the Eucharist, so that they be faithfully observed in all places.

Priests who celebrate and concelebrate are obliged to wear the sacred vestments prescribed by the rubrics.(158)

50. Eurcharistic Adoration.

The centrality of the Eucharist should be apparent not only in the worthy celebration of the Sacrifice, but also in the proper adoration of the Sacrament, so that the priest might be the model for the faithful also in devote attention and diligent meditation — whenever possible — done in the presence of our Lord in the tabernacle. It is hoped that the priests entrusted with the guidance of communities dedicate long periods of time for communal adoration and reserve the greatest attention and honour for the Most Blessed Sacrament of the altar, also outside of Holy Mass, over any other rite or gesture. “Faith and love for the Eucharist will not allow Christ to remain alone in his presence in the tabernacle”.(159)

A special time of Eucharistic adoration could be during the celebration of the Liturgy of the Hours, which constitutes a true prolongation, during the day, of the sacrifice of praise and thanksgiving which has the Holy Mass as its sacramental centre and source. The Liturgy of the Hours, in which the priest, united to Christ, is the voice of the Church throughout the world, will be celebrated, even in community, when this be possible and in a proper way, so as to be “the interpreter and instrument of the universal voice which sings the glory of God and prays for the salvation of man” (160)

An exemplary solemnity of this celebration will be reserved to the canonical chapters.

Therefore, whether it be in communal or individual celebration, the Liturgy of the Hours must never be reduced to a mere “duty” of mechanically performing a simple and lukewarm reading, without the necessary attention to the text’s meaning.

The Sacrament of Penance

51. Minister of Reconciliation.

The Holy Spirit for the remission of sins is a gift from the Resurrection to the Apostles: “Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained.” (Jn 20:21-23). God has exclusively entrusted the work of reconciliation of man with God to his Apostles and to those who succeed them in the same mission. Priests, then, by the will of Christ, are the only ministers of the Sacrament of Reconciliation. Like Christ, they are invited to call sinners to conversion and bring them back to the Father, by means of a merciful judgement.

Sacramental Reconciliation re-establishes friendship with God the Father and with all his sons in his family which is the Church, which, in turn, is rejuvenated and edified in all of its dimensions: universal, diocesan, parochial.(162)

In spite of the reality of a loss of the sense of sin, greatly extended in the culture of our times, the priest must practice, with joy and dedication, the ministry of the formation of consciences, pardon and peace.

It is necessary, therefore, that he know how to identify himself, in a certain sense, with this sacrament, and assuming the disposition of Christ, reach out with mercy, like the good Samaritan, to a wounded humanity, and thus make known the Christian novelty of the redemptive dimension of Penance, with its healing and pardon.(163)

52. Dedication to the Ministry of Reconciliation.

Because of his office (164) and because of his sacramental ordination, the priest must dedicate time and energy to hearing the confessions of the faithful,(l65) who, as experience shows, come freely to receive this sacrament as long as there are priests available. This goes even more so for churches in more frequented areas and for sanctuaries. Here a fraternal and responsible collaboration with elderly priests and religious is possible.

Every priest must follow the ecclesial norm which defends and promotes the value of individual and personal confession, the upright accusation of sins indirect colloquy with the confessor,’66 reserving the use of general confession and absolution to only extraordinary cases which fulfil the required conditions, in accord with the existing norms. (167) The confessor will have away of enlightening the conscience of the penitent with words which, however brief, will be appropriate for that particular situation, and thus enhance a renewed personal orientation toward conversion and make a deep impression upon his spiritual journey, also through the imposition of an opportune penance.(168)

In each case, the priest must know how to maintain the celebration of Reconciliation on a sacramental level, overcoming the danger of reducing it to a purely psychological or simply formalistic act.

This will be manifested by, among other things, faithfully following the norms governing the place for hearing confession.(169)

53. The Necessity of Confession.

Like any good faithful, the priest also needs to confess his own sins and weaknesses. He is the first to realise that the practice of this sacrament reinforces his faith and charity toward God and his brothers.

In order to effectively reveal the beauty of Penance, it is essential that the minister of the sacrament offer a personal testimony preceding the other faithful in living the experience of pardon. This constitutes the first condition for restoring the pastoral value of the Sacrament of Reconciliation. In this sense, it is good for the faithful to see and know that their priests go to confession regularly: (170) “the entire priestly existence falls into decay if there is lacking, through neglect or for any other motive, the periodic recourse, inspired by true faith and devotion, to the Sacrament of Penance. In a priest who no longer went to confession or did so poorly, his essence and action as priest would feel the effects very quickly, as would the community of which he is pastor”.(171)

54. Spiritual Direction for the Priest and for the Others.

Along with the Sacrament of Reconciliation, the priest must also exercise the ministry of spiritual direction. The rediscovery and extension of this practice, also in moments outside of the administration of Penance, is greatly beneficial for the Church in these times.(172) The generous and active attitude of priests in practising it also constitutes an important occasion for identifying and sustaining the vocations to the priesthood and to the various forms of consecrated life. In order to contribute to the improvement of their spirituality it is necessary that they themselves practice spiritual direction. By placing the formation of their soul in the hands of a wise fellow-member, they will enlighten the conscience, from the first steps in the ministry, and realise the importance of not walking alone along the paths of spiritual life and pastoral duties. In making use of this efficacious means of formation, so well-founded in the Church, priests will have full freedom in choosing the person who will guide them.

Guide of the Community

55. Priest for the Community.

The priest is also called to meet demands, other than those already seen, within another realm of his ministry. These demands concern the caring for the life of the community with which he has been entrusted and which is primarily expressed in his testimony of charity.

As pastor of the community, the priest exists and lives for it; he prays, studies, works and sacrifices himself for the community. He is disposed to give his life for it, loving it as Christ does, pouring out upon it all his love and consideration,(173) lavishing it with all his strength and unlimited time in order to render it, in the image of the Church, Spouse of Christ, always more beautiful and worthy of the benevolence of God and the love of the Holy Spirit.

This spousal dimension of the priest as pastor will help him guide his community in service to each and every one of its members, enlightening their consciences with the light of revealed truth, wisely guarding the evangelical authenticity of the Christian life, correcting errors, forgiving, curing the sick, consoling the afflicted, and promoting fraternity.(174)

This refined and complete attention, will not only guarantee an ever more effective charity, but also will manifest the deep communion which should exist between the priest and his community, which is like an extension of the communion with God, with Christ, and with the Church.(175)

56. In Tune with the Church.

In order to be a good guide of his People, the priest must also be attentive to the signs of the times: those larger and deeper ones which concern the universal Church and its sojourn in the history of man, and those which more closely affect the specific situation of a particular community.

This discernment requires the constant and correct study of theological and pastoral problems, and the exercise of a knowledgeable reflection on the social, cultural and scientific data presented to our epoch.

In carrying out their mission, priests must know how to transfer these demands into a constant and sincere attitude of being in tune with the Church, and thus will always work within a bond of communion with the Pope, Bishops, other brothers in the priesthood, as well as with the faithful consecrated through the profession of the evangelical counsels and with the lay faithful.

They, moreover, will not fail to request, in legitimate ways and taking into account the capacity of each one, the co-operation of the consecrated faithful and the lay faithful, in exercising their mission.

Priestly Celibacy

57. Steadfast Will of the Church.

Convinced of the profound theological and pastoral motives upholding the relationship between celibacy and the priesthood, and enlightened by the testimony which confirms to this day, in spite of painful negative cases, its spiritual and evangelical validity, the Church has reaffirmed in Vatican Council II and repeatedly in teachings of the Pontifical Magisterium the “firm will to maintain the law which requires celibacy freely chosen and perpetual for candidates to priestly Ordination in the Latin rite”.(176)

Celibacy, in fact, is a gift which the Church has received and desires to retain, convinced that it is a good for the Church itself and for the world.

58. Theological Spiritual Motives of Celibacy.

Like any evangelical value, consecrated celibacy should be seen as that liberating novelty which the world, especially today, demands as a radical testimony that following Christ is a sign of the eschatological reality. “Not all can understand it, but only those to whom it has been given. For there are eunuchs who were born so from their mother’s womb; and there are eunuchs who were made so by men; and there are eunuchs who have made themselves eunuchs for the kingdom of heaven. He that can understand, let him understand” (Mt 19:10-12).(177)

To live with love and generosity the gift received, it is particularly important that the priest understand from the beginning of his seminary formation the theological and spiritual motives of ecclesiastical discipline on celibacy.(l78) This particular gift of God demands the observance of chastity, the perfect and perpetual continence for the Kingdom of heaven, so sacred ministers can more easily adhere to Christ with an undivided heart and dedicate themselves more freely to the service of God and man.(179) The ecclesiastical discipline manifests, even before the subject expresses his will to be so disposed, the will of the Church and finds its ultimate reason in the intimate bond which celibacy has with holy Ordination, which shapes the priest to Jesus Christ Head and Spouse of the Church.(180)

The letter to the Ephesians (cf 5:25-27) shows a strict rapport between the priestly oblation of Christ (cf 5:25) and the sanctification of the Church (cf 5:26), loved with a spousal love. Sacramentally inserted into this priesthood of exclusive love of Christ for the Church, his faithful Spouse, the priest expresses this love with his obligation of celibacy, which also becomes a fruitful source of pastoral effectiveness.

Celibacy, therefore, is not an external effect placed upon the priestly ministry, nor can it be simply considered as an institution laid down by law, because those who receive the Sacrament of Holy Orders do so with full freedom and conscience,(181) after years of preparation, and profound reflection and diligent prayer. Along with the firm conviction that Christ grants them this gift for the good of the Church and for the service of others, the priest assumes it for his entire life, and it strengthens his will with regard to the promise already made during the rite of deaconal Ordination.(182)

For these reasons, ecclesiastical law, on one hand, confirms the gift of celibacy showing it to be in intimate connection with the sacred ministry in its dual dimension of rapport with Christ and with the Church; and, on the other hand, safeguards the freedom of those who assume it. (183) The priest, then, consecrated to Christ with a new exalted title, (184) must be well aware that he has received a gift with a specific juridical bond which he is morally bound to observe. This bond, freely assumed, has theological and moral characteristics which are prior to the juridical characteristics, and is a sign of that spousal reality present in sacramental Ordination. The priest also acquires that true and real spiritual paternity which has universal dimensions, and is specified, in a particular way, in the rapport with the community to which he has been entrusted.(185)

59. Example of Jesus.

Celibacy, then, is a gift of self “in” and “with” Christ to his Church and expresses the service of the priest to the Church “in” and “with” the Lord.(186)

It would be entirely immature to see celibacy as “a tribute to be paid to the Lord” in order to receive Holy Orders rather than “a gift received through his mercy”,(182) as the free and welcomed choice of a particular vocation of love for God and others.

The example is Christ, who in going against what could be considered the dominant culture of his time, freely chose to live celibacy. In following him the disciples left “everything” to fulfil the mission entrusted to them (Lk 18:28-30).

For this reason the Church, from apostolic times, has wished to conserve the gift of perpetual continence of the clergy and choose the candidates for Holy Orders from among the celibate faithful (cf 2 Thes 2:15; 1 Cor 7:5; 9:5; 1 Tim 3:2-12; 5:9; Tit 1:6-8).(188)

60. Difficulties and objections.

In today’s cultural climate, often conditioned by a vision of man lacking in values and incapable of giving a complete, positive and liberating sense to human sexuality, the question of the value and meaning of priestly celibacy is often presented, or at least the question of its strict rapport with ministerial priest-hood.

Difficulties and objections have always accompanied, throughout history, the decision by the Latin Church and some Oriental Churches to confer ministerial priesthood only on those men who have received from God the gift of chastity in celibacy.

The difficulties which some present even today (189) are often founded on pretentious arguments, for example that of an abstracted spiritualism or claiming that continence leads to indifference or disdain for sexuality, or they start from the consideration of difficult and painful cases, or even generalise particular cases. This denies, however, the testimony offered by the great majority of priests, who live their celibacy with internal freedom, rich evangelical motivation, spiritual depth, and in a panorama of strong and joyful fidelity to their vocation and mission.

It is clear that in order to guarantee and protect this gift in a climate of serenity and spiritual progress, possible difficulties for the priests should be avoided by use of appropriate measures.(190)

It is necessary, therefore, that priests conduct themselves with due prudence in dealing with those whose familiarity could be a possible danger for fidelity to this gift or could cause scandal amongst the faithful.(191) In particular cases, he must submit to the judgement of the Bishop, who has the obligation to establish precise rules in this matter.(192)

Priests, then, must not fail to follow those ascetical norms which are proven by the Church’s experience and which are demanded even more in present-day circumstances. In this way they may prudently avoid frequenting places, attending shows or reading materials which constitute a danger to the observance of celibate chastity.(193) In making use of means of social communication, whether as pastoral aids or for leisure, they must observe the necessary discretion and avoid anything which could harm their vocation.

To lovingly safeguard the gift received amidst today’s climate of irritating sexual permissiveness, they will find in their communion with Christ and with the Church, in their devotion to the Blessed Virgin Mary, and in considering the example of holy priests of all times, the strength necessary to overcome difficulties they may find along their way and act according to that maturity which gives them credence before the world. (194)

Obedience

61. Basis of Obedience.

Obedience is a priestly value of primary importance. The very sacrifice of Christ on the Cross acquired salvific value and significance through his obedience and his fidelity to the will of the Father. He was “obedient to death, and death on the Cross” (Phil 2:8). The Letter to the Hebrews also points out that Jesus “learned obedience from the things that He suffered” (Heb 5:8). It could be said, then, that obedience to the Father is the very heart of the Priesthood of Christ.

Like Christ’s, the priest’s obedience expresses the will of God which is made manifest to the priest through his legitimate Superiors. This availability must be understood as a true act of personal freedom, the result of a choice continually deepened in the presence of God in prayer. The virtue of obedience, intrinsically required by the sacrament and by the hierarchical structure of the Church, is clearly promised by the clergy, first in the rite of diaconal Ordination, and then in priestly Ordination. With it the priest strengthens his will of submission, thus participating in the dynamics of the obedience of Christ made Servant obedient to death on the Cross (Phil 2:7-8).(195)

In contemporary culture the value of the individual’s subjectivity and autonomy is emphasised, as if intrinsic to one’s dignity. This value, in itself positive, if made absolute and claimed outside of its just context, assumes a negative value.(196) This attitude could also be manifested in ecclesial circles, and in the very life of the priest whenever his activities in the service of the community become reduced to a subjective realm.

In reality, the priest, by the very nature of his ministry, is at the service of Christ and the Church. Therefore, he must be disposed to accept all that is justly indicated by his Superiors and, in a particular way, if not legitimately impeded, must accept and faithfully fulfil the task entrusted to him by his Ordinary.(197)

62. Hierarchical Obedience.

Priests have a “special obligation to show reverence and obedience to the Supreme Pontiff and to their own Ordinary.(198) In virtue of his belonging to a determined presbyterate, the priest is charged with the service of a particular Church, in which the principle and foundation of unity is the Bishop (199) who has all the ordinary, proper and immediate authority required for the exercise of his pastoral office.(200) This hierarchical subordination, required by the sacrament of Holy Orders, finds its ecclesiological-structural fulfilment in reference to one’s own Bishop and to the Roman Pontiff, ordinary of the universal Church and thus of each particular Church.(201)

The obligation to follow the Magisterium in matters of faith and morals is intrinsically united to all the functions which the priest must perform in the Church. Dissent in this area is to be considered grave, in that it produces scandal and confusion among the faithful.

No one is more aware than the priest of the fact that the Church needs norms. In fact, since the Church’s hierarchical and organic structure is visible, the exercise of its functions, divinely entrusted, especially those concerning its guidance and the celebration of the sacraments, must be adequately organized.(202)

As for the ministry of Christ and of his Church, the priest generously takes on the duty to faithfully fulfil each and every norm, avoiding any sense of partial compliance according to subjective criteria, which creates division and has damaging effects upon the lay faithful and public opinion. Indeed, “canonical laws, by their very nature, demand observance” and require ‘that which is mandated by the head be observed by the members’. (203)

In obeying the constituted authority, the priest, furthermore, enhances mutual charity within the priesthood and also enhances that unity which has its foundation in the truth.

63. Authority Exercised with Charity.

In order to achieve a real obedience which will nourish ecclesial communion, those who are in authority (Ordinaries, religious Superiors, Moderators of societies of apostolic life), other than offer their necessary and constant personal example, must exercise their own institutional office with charity, be it in anticipating or properly requesting the adhesion to each disposition in the magisterial and disciplinarian realm.(204)

Such obedience is a source of freedom, insofar as it stimulates sincere growth in maturity in the priest, who will know how to assume a serene and even-minded pastoral conduct, creating a harmony in which personality is based on a deep unity.

64. Respect for the Liturgical Norms.

Among the many aspects of the question, the one concerning liturgical norms merits special attention in our times.

Liturgy is the exercise of the priesthood of Jesus Christ,(205) “the summit to which all action of the Church is directed; it is also the fount from which all her power flows”.(206) This constitutes an ambit in which the priest should have particular awareness of being a minister and faithfully obeying the Church. “The ordering and guidance of the sacred liturgy depends solely on the authority of the Church, namely, that of the Apostolic See, and, as provided by law, that of the diocesan Bishop”.(207) Therefore, in such matter, he must not add, remove or change anything by his own initiative.(208)

This is especially true for the celebration of the sacraments, which are acts of Christ and the Church by excellence, and which the priest administers in the person of Christ and in name of the Church for the good of the faithful.(209) These have a true right to participate in the liturgical celebrations as the Church wills and not according to the personal likes of a particular minister, nor according to unapproved and unusual rites, expressions of specific groups which tend to cut themselves off from the universality of the People of God.

65. Unity in Pastoral Planning.

It is essential that priests, in exercising their ministry, not only participate responsibly in the creation of pastoral plans which the Bishop (with the co-operation with the Council of Priests) (210) determines; they must also develop their own communities in harmony with these plans.

Creativity, that spirit of initiative proper to a wellformed priest, will not only be unrestrained but can also be used to full advantage in pastoral effectiveness.

An erroneous sense of independence in this area could bring about not only a rupture in the necessary communion, but a weakening of the very work of evangelization as well.

66. Obligation of Ecclesiastical Attire.

In a secularised and materialistic society, where the external signs of sacred and supernatural realities tend to disappear, it is particularly important that the community be able to recognise the priest, man of God and dispenser of his mysteries, by his attire as well, which is an unequivocal sign of his dedication and his identity as a public minister.(211) The priest should be identifiable primarily through his conduct, but also by his manner of dressing, which makes visible to all the faithful, indeed and to all men,(212) his identity and his belonging to God and the Church.

For this reason, the clergy should wear “suitable ecclesiastical dress, in accordance with the norms established by the Episcopal Conference and the legitimate local custom”.(213) This means that the attire, when it is not the cassock, must be different from the manner in which the laity dress, and conform to the dignity and sacredness of his ministry. The style and colour should be established by the Episcopal Conference, always in agreement with the dispositions of the universal law.

Because of their incoherence with the spirit of this discipline, contrary practices cannot be considered legitimate customs; and should be removed by the competent authority.(214)

Outside of entirely exceptional cases, a cleric’s failure to use this proper ecclesiastical attire could manifest a weak sense of his identity as one consecrated to God.(215)

Priestly Spirit of Poverty

67. Poverty as Availability.

The poverty of Christ has a salvific scope. Christ, being rich, became poor for us, that by his poverty we might become rich (cf 2 Cor 8:9).

The letter to the Philippians reveals the rapport between the giving of oneself and the spirit of service which should enliven the pastoral ministry. St. Paul says that Jesus did not consider “being equal to God a thing to be clung to, but emptied himself, taking the nature of a slave” (Phil 2:6-7). A priest could hardly be a true servant and minister of his brothers if he were excessively worried with his comfort and well-being.

Through his condition of poverty, Christ manifested that he has received everything from eternity from the Father and all to him is restored in a complete offering of his life.

The example of Christ should lead the priest to conform himself to Him, with an interior detachment as to the goods and riches of the world.(216) The Lord teaches us that the true goodness is God and that true richness is reaching eternal life: “For what does it profit a man, if he gain the whole world, but suffer the loss of his own soul? Or what will a man give in exchange for his soul?” (Mk 8:36-37).

The priest, whose inheritance is the Lord (Num18:20), knows that his mission, like that of the Church, is carried out in the middle of the world and that created goods are necessary for the personal development of man. However, he will use these goods with a sense of responsibility, moderation, upright intention and detachment, precisely because he has his treasure in heaven and knows that all should be used for building the Kingdom of God (Lk 10:7; Mt 10:9-10; 1 Cor 9:14; Gal 6:6).(217) Therefore, the priest will deny himself those worldly activities which are not in keeping with his ministry.(218)

Remembering, moreover, that the gift he has received is gratuitous, he must be disposed to give in like manner (Mt 10:8; Acts 8:18-25),(219) and to use what he receives from the exercise of his office for the good of the Church and works of charity, after having provided for his honest sustenance.(220)

The priest, although not having assumed poverty as a public promise, must lead a simple life and avoid anything which could have an air of vanity,(221) voluntarily embracing poverty to follow Christ more closely.(222) In all aspects (living quarters, means of transportation, vacations, etc. ), the priest must eliminate any kind of affectation and luxury.(223)

Friend of those most in need, he will reserve his most refined pastoral charity for these, with a preferential option for all poverty, old and new, tragically present in our world, always remembering that the first misery from which man must be liberated is that of sin, the root of all evil.

Devotion to Mary

68. Imitating the Virtues of our Mother.

There is an “essential rapport… between the Mother of Jesus and the priesthood of the ministry of the Son”, stemming from the existing one between the divine maternity of Mary and the priesthood of Christ.(224)

In light of such a rapport, Marian spirituality is rooted in every priest. Priestly spirituality could not be considered complete if it were to fail to include the message of Christ’s words on the Cross, in which He conferred his Mother to the beloved disciple, and, through him, to all priests called to continue his work of redemption.

Like John at the foot of the Cross, every priest has been entrusted, in a special way, with Mary as Mother (cf Jn 19:26-27).

Priests, who are among the favoured disciples of Jesus, crucified and risen, should welcome Mary as their Mother in their own life, bestowing her with constant attention and prayer. The Blessed Virgin then becomes the Mother who leads them to Christ, who makes them sincerely love the Church, who intercedes for them and who guides them toward the Kingdom of heaven.

Every priest knows that Mary, as Mother, is also the most distinguished modeller of his priesthood, since it is she who moulds the priestly soul, protects it from dangers, from routine and discouragement, and maternally safeguards it, so he may grow in wisdom, age and grace, before God and men (cf Lk 2:40).

But they are not devout sons if they do not know how to imitate the virtues of Mary. The priest will look to Mary to be a humble, obedient and chaste minister and to give testimony of charity in the total surrender to God and to the Church.(225)

Masterpiece of the priestly Sacrifice of Christ, the Blessed Virgin represents the Church in the purest way, “with neither stain nor blemish”, completely “holy and immaculate” (Eph 5:27). This contemplation of the Blessed Virgin places before the priest the ideal to which the ministry in his community should lead, so that this be a “wholly glorious Church” (ibid.) through the priestly gift of his very life.

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Chapter III

ONGOING FORMATION

Principles

69. The Need for Ongoing formation Today.

Ongoing formation is a need which begins and develops from the moment of receiving the Sacrament of Holy Orders: with it the priest is not only “consecrated” by the Father and “sent” by the Son, but also “animated” by the Holy Spirit. Hence, permanent formation springs from a Grace which produces a supernatural force destined to assimilate continually, in ever broader and deeper terms, the entire life and activity of the priest in fidelity to the gift received: “I am reminding you, writes St. Paul to Timothy, to fan into a flame the gift that God gave you” (2 Tim 1:6).

This necessity is intrinsic to the divine gift itself,(226) which is continually “vivified” so that the priest may adequately respond to his vocation. As a man situated in history, he needs to perfect himself in all the aspects of his human and spiritual existence in order to attain that conformity with Christ, the unifying principle of all things.

Rapid and widespread transformations and a secularised social fabric typical of the contemporary world are what make unavoidable the priest’s duty of being adequately prepared, so that he not lose his own identity and so that he might respond to the demands of the new evangelization. To this grave duty corresponds the specific right of the faithful, who feel the effects of priests’ solid formation and sanctity in a definite way.(227)

70. A Continuous Task.

The spiritual life of the priest and his pastoral ministry go hand in hand with that ongoing personal formation to deepen and harmonise the human, spiritual, intellectual, and pastoral aspects of his formation. This task, which should begin in the seminary, must be supported by the Bishops at various levels: national, regional and, above all, diocesan.

It is encouraging to note that there are already many Dioceses and Episcopal Conferences involved in promising initiatives aimed at enhancing an authentic permanent formation of their own priests. It is hoped that all Dioceses may be able to respond to this need. However, where this may be impossible for the moment, it is advisable that they come to an agreement among themselves or contact those institutions or persons especially prepared to handle such a delicate task.(228)

71. Instruments of Sanctification.

Ongoing formation presents itself as a necessary means to the priest of today in order to achieve the aim of his vocation: the service of God and of his People.

In practice, this consists in helping all priests respond generously to the commitment demanded by the dignity and the responsibility which God conferred upon them through the sacrament of Orders; in guarding, defending, and developing their specific identity and vocation; and in sanctifying themselves and others through the exercise of their ministry.

This means that priests must avoid any dualism between spirituality and ministry, for it is at the origin of some profound crises.

It is evident that in order to achieve this end of a supernatural order, the general criteria on which the permanent formation of priests is to be organised must be discovered and analysed.

Such general principles must be developed in light of the end proposed for the process of formation.

72. It Must be Imparted by the Church.

Ongoing formation is a right-duty of the priest and imparting it is a right-duty of the Church. This is established in universal law.(229) In fact, in the same way that the vocation to the sacred ministry is received in the Church, only the Church has the competence to impart the specific formation according to the responsibility proper to such ministry. Therefore, permanent formation — an activity linked to the exercise of the ministerial priesthood — belongs to the responsibility of the Pope and of the Bishops. The Church, then, has the duty and the right to continue forming its ministers, helping them to progress in generous response to the gift which God has bestowed upon them.

On his part, the minister has also received, as a demand of the gift connected with Ordination, the right to have the necessary help from the Church in order to carry out his service effectively and in a holy way.

73. It Must be Ongoing.

The activity of formation is based on a dynamic demand intrinsic to the ministerial charisma, which is permanent and irreversible in itself. Therefore this can never be considered finished, neither on the part of the Church which imparts it, nor on the part of the minister who receives it. It is therefore necessary that this be thought of and developed in such a way that all priests may receive it always, keeping in mind the characteristics and possibilities that vary with age, condition of life, and assignments.(230)

74. It Must be Complete.

Such a formation must cover and harmonise all the dimensions of the formation of priests. Thus, it must tend to help each priest achieve the development of a full human personality matured in the spirit of service to others, in whatever task he may receive; it will permit him to be intellectually prepared in the theological sciences as well as in the human sciences, insofar as they are linked with his ministry, in order to pursue his function as witness to the faith with a greater effectiveness; that he have a deep spiritual life, nourished by intimacy with Jesus Christ and by love for the Church; and so that he may pursue his pastoral ministry with zeal and dedication.

In practice, such formation must be complete: spiritual, pastoral, human, intellectual, systematic and personalised.

75. Human Formation.

This formation is extremely important in today’s world, as it always has been. The priest must never forget that he is a man chosen among men to be at the service of men.

To sanctify himself and carry out his priestly mission, he must present himself with an abundance of human virtues which render him worthy of esteem by those around him.

In particular he must practice goodness of heart, patience, kindness, strength of soul, love for justice, even-mindedness, truthfulness to his word, coherence in the duties freely assumed, etc.(231)

It is likewise important that human virtues be reflected in the priest’s social conduct, correctness in the various forms of human relations, friendships, courtesy, etc.

76. Spiritual Formation.

Keeping in mind all that has been said with regards to spiritual life, we limit ourselves here to presenting some practical means of formation.

Above all, it would be necessary to deepen the understanding of the principal aspects of priestly existence, especially referring to the biblical, patristic and hagiographic teachings in which the priest must continually update himself, not only by reading good books but also by participating in courses of studies, congresses, etc.(232)

Specific sessions may be dedicated to the care exercised in the celebration of the Sacraments as well as to the study of questions of spirituality such as Christian and human virtues, ways of praying, rapport between spiritual life and liturgical ministry, pastoral ministry, etc.

More particularly, it is hoped that each priest, perhaps during spiritual retreats, would develop a concrete plan of life, possibly in agreement with his own spiritual director. The following points may be indicated: 1. daily meditation on the Word or on a mystery of the Faith; 2. daily personal encounter with Jesus Christ in the Eucharist apart from the devout celebration of the Holy Mass; 3. Marian devotion (Rosary, consecration or offering, intimate conversation); 4. periods of doctrinal formation and study of hagiography; 5. due rest; 6. renewed effort to put into practice the indications of the Bishop and to verify his convictions of adherence to the Magisterium and to ecclesiastical discipline and; 7. care for his communion and friendship with other priests.

77. Intellectual Formation.

Considering the enormous influence which humanistic and philosophical trends have on modern culture, as well as the fact that some priests have not received an adequate preparation in such disciplines, and also because they come from different scholarly backgrounds, it is necessary that these meetings deal with the more relevant humanistic and philosophical themes or those that are “linked to the sacred sciences, particularly insofar as they benefit the exercise of the pastoral ministry”.(233) Such themes also constitute a valid aid in order to deal correctly with the principal arguments of fundamental, dogmatic and moral theology, of Sacred Scriptures, of Liturgy, of Canon Law and of Ecumenism, etc., bearing in mind that the teaching of these matters should not be simply problematic, informative and theoretical but must lead to an authentic formation: towards prayer, communion and pastoral action.

Things should be done in such a way that during priestly encounters the documents of the Magisterium may be studied together in a profound manner, under an authoritative guide, so that the unity of interpretation and practice — so useful in the work of evangelization — may be facilitated in the pastoral work of the Dioceses.

Particular importance in intellectual formation must be given to the handling of themes which today have more relevance in cultural debates and pastoral practices, such as, for example, those related to social ethics, bioethics, etc.

A special treatment must be reserved to the questions posed by scientific advances, which are especially influential to the mentality of contemporary men. Priests must be up-to-date and prepared to respond to questions that science may pose in its advancement. They should not fail to consult well-grounded and sound experts.

It is of the greatest interest that the social doctrine of the Church be studied, deepened and disseminated. The interests of the priests who are in favour of the needy, and of all the faithful through them, must not remain as mere desires but be converted into specific efforts, always following the impulse of the magisterial teachings. “Today more than ever the Church is aware that her social message must find credibility in the testimony of works, first of all in her internal coherence and logic”.(234)

An indispensable demand for the intellectual formation of priests is the knowledge and use of the means of social communications. These means, if well used, constitute a providential instrument of evangelization, capable of reaching not only great masses of faithful but also of leaving a mark on their minds and behaviour.

In this regard it would be opportune that the Bishop or the Episcopal Conference itself prepare programs and technical instruments appropriate for this goal.

78. Pastoral Formation.

For an adequate pastoral formation, it is necessary to organise encounters in which the principle objective is the reflection upon the pastoral plan of the Diocese. In these, the consideration of all questions pertinent to the priest’s pastoral life and practice (fundamental morals, and professional and social ethics, among others) should not be disregarded.

Special care must be devoted to understanding the life and spirituality of the permanent deacons — where they exist, as well as of the religious and of the lay faithful.

Other themes which could be helpful are those dealing with catechesis, the family, vocations to priesthood and religious life, youth, the elderly, the sick, ecumenism and the “the fallen away”.

For pastoral work in present circumstances, it is very important that special sessions be devoted to exploring and assimilating the Catechism of the Catholic Church. Especially for priests, this constitutes a precious instrument of formation for preaching as well as for works of evangelization in general.

79. It must be Systematic.

For pastoral formation to be complete, it must be organised “not as something haphazard, but as a systematic offering of subjects, which unfolds by stages and take on precise forms”.(235) This requires a certain organizing structure which will establish opportune instruments, times and contents for its particular and adequate realisation.

Such organization must be accompanied by the habit of personal study, since periodic courses would be of little use if not accompanied by serious study.(236)

80. It must be Personalised.

Although it may be for all, ongoing formation has, as its direct objective, service to those who receive it. Thus, together with the collective or common means of formation, there must also be other means which truly personalise the formation of each one.

For this reason, there should be an awareness, especially on the part of those responsible, that all priests must be reached personally, taking care of each one, and not simply having all the diverse opportunities available to them.

In his turn, each priest must feel encouraged to assume responsibility for his own formation, with the word and example of his Bishop and of his brothers in the priesthood, himself being the first agent of his own formation.(237)

Organization

81. Priestly Encounters.

The itinerary of priestly encounters must have a unitary character and progress by stages.

Such unity must converge in the conformation with Christ in a way that the truth of faith, spiritual life and ministerial activity may work towards a gradual maturity of the entire priesthood.

The unified formative path is divided into well-defined stages. This requires a specific attention to the different phases of the life of the priest, without ignoring any stage, and taking care to unite common formative means with those that are personal.

The encounters of priests should be considered necessary in order to grow in communion, for a growing consciousness and adequate scrutiny of the problems corresponding to each stage of life.

Regarding the content of such meetings, we can refer here to the themes proposed by the national or regional Episcopal Conferences. In every case, themes must be established in a precise plan of formation by the Diocese, and frequently updated, possibly even every year.(238)

Their organization and development may be prudently entrusted by the Bishop to the faculty or institute of theological and pastoral studies, to the seminary, to organisations or federations involved in the formation of priests,(239) or to other specialised centres or institutes which may be diocesan, regional or national, provided that their doctrinal orthodoxy, fidelity to the Magisterium and ecclesiastical discipline are assured, as well as their scientific competence and their adequate knowledge of real pastoral situations.

82. Pastoral Year.

It will be the task of the Bishop to see to it, through prudently-chosen help, that in the year following the priestly or deaconal Ordination a so-called pastoral year be established, which will ease the passage from the seminary life to the exercise of the sacred ministry, proceeding gradually and facilitating a progressive and harmonious human and specifically priestly maturation.(240)

In the course of this year, it will be necessary to ensure that the newly ordained priests not be immersed in excessively burdensome and delicate situations such as far off destinations away from their brothers. Instead, it would be good that some opportune form of common life be facilitated.

This period of formation may be held in a suitable residence established for this purpose (House of Clerics) or in a place which may constitute a precise and serene point for all priests during their early pastoral experiences. This will facilitate conversation and meeting with the Bishop and with one’s brothers, common prayers (Liturgy of the Hours, Eucharistic adoration, Holy Rosary, etc. ), exchange of experiences, mutual encouragement, and the start of good relations of friendship.

It would be convenient for the Bishop to introduce new priests in the beginning of their ministry to priests of exemplary life and pastoral zeal. Notwithstanding the often critical pastoral needs, the first assignment must respond, above all, to the need of setting the young priests on the right road. The sacrifice of a year may then bear fruit for a long time in the future.

It is not superfluous to underline the fact that this year, both delicate and valuable must favour the full growth of a rapport between the priest and his Bishop which, initiated in the seminary, ought to become a true father and son relationship.

In what refers to the intellectual aspect, this year must not be filled with learning new material but rather involve a deep assimilation of all that was studied in the institutional courses so as to favour the formation of a mentality capable of appreciating the details in the light of God’s design.(241)

In this context, there may be properly organized lessons and seminars on the practice of confession, liturgy, catechetics and preaching, canon law, spirituality of priests, lay people and religious, social doctrine, communication and its means, a knowledge of sects and new religious trends.

In practice, the work of synthesis must constitute the path on which the pastoral year is directed. Every element must correspond to the fundamental aim of maturing in the spiritual life.

The success of the pastoral year is in any case always conditioned by the daily personal effort of the one concerned to seek sanctity and to use the means of sanctification which have helped him since his seminary days.

Means

83. “Sabbatical” Periods.

Among other factors that may cause discouragement in the souls of pastors are the danger of routine, physical exhaustion due to overwork, psychological fatigue caused by having to struggle against misunderstanding, prejudice, going against organized forces that tend to give the impression that the priests of today belong to a culturally obsolete minority.

Notwithstanding pastoral urgency, and precisely to face up to these problems adequately, priests must be provided with time, as much as reasonably possible, so as to facilitate longer periods spent with the Lord Jesus, thus recovering strength and courage to continue the road to holiness.

To respond to this particular demand, in many Dioceses various initiatives have already been tested – often with promising results.

These results are valid and may be taken into consideration, despite the difficulties that may be encountered in some areas where the scarcity of priests is more acutely felt.

For this purpose, monasteries, sanctuaries or other places of spirituality, which are far from the main urban centres, may lend a helping hand in sparing the priest from direct pastoral responsibilities.

In some cases, it may be useful to employ this time for study or updating oneself in the sacred sciences, yet the primary goal of strengthening spiritual and apostolic life must not be forgotten.

In any case, the danger of considering the sabbatical period as vacation time or claiming it as a right should be avoided.

84. House for Clerics.

A “House for Clerics” is to be desired when possible, for holding the above-mentioned formative encounters and also as a reference place for other various circumstances. Such a house should offer all the organisational structure which will make it comfortable and attractive.

Where they do not yet exist but necessity suggests it, it is advisable to create either on a national or regional level, structures suitable for the physical, psychological, and spiritual recovery of priests in special need.

85. Retreats and Recollections.

As the long spiritual experience of the Church shows, retreats and recollections are suitable and effective instruments for an adequate permanent formation of priests. These still maintain their necessity and relevance. Against a practice that tends to empty man of everything that is interior, the priest must find God inside himself, taking advantage of spiritual pauses in order to immerse himself in meditation and in prayer.

For this reason, canonical legislation has established that clerics: “are obliged to make spiritual retreats, in accordance with the provisions of particular law”.(242) The two most usual modes which may be prescribed by the Bishop in his own Diocese are the day of recollection (possibly monthly) and the annual Retreat.

It is fitting that the Bishop plan and organise the retreats and recollections in such a way that each priest has the possibility of choosing those retreats, usually done within or outside of his Diocese, given by exemplary priests or by a religious institution especially experienced for their charisma in spiritual formation, or within monasteries.

Organizing a special retreat for priests ordained in recent years is also advisable, in which the Bishop himself may actively participate.(243)

During such encounters, it is important to focus on spiritual themes, offer long periods of silence and prayer, and to take special care in the celebration of the liturgy, the Sacrament of Penance, Eucharistic adoration, spiritual direction and acts of veneration and cult to the Blessed Virgin Mary.

To give greater importance to the efficacy of these means of formation, the Bishop may duly name a priest to take charge of organizing the times and the way of conducting them.

In each case, it is necessary that days of recollection and especially annual spiritual retreats be seen as times of prayer and not as courses of theological-pastoral updating.

86. The Need for Programming.

Recognising the difficulties that permanent formation usually encounters, above all due to the multiple and burdensome tasks that priests have, it must be said that all these difficulties are surmountable if they are carried out responsibly.

To be in keeping with the level of circumstances and confront the demands of the urgent work of evangelization, a courageous action of pastoral government must be undertaken which is designed to take care of priests in a very particular way. It is necessary that the Bishops demand, with the force of charity, that their priests be generous in following the legitimate dispositions made in this matter.

The existence of a “plan of permanent formation” requires that this be not only thought of or planned but also carried out. In this regard a clear work structure is called for: with objectives, specific topics and instruments to carry them out.

Those Responsible

87. The Priest.

It is the priest himself who is the person primarily responsible for ongoing formation. In reality, this duty of being faithful to the gift of God and to the dynamism of daily conversion falls upon each priest.(244)

Such a duty is derived from the fact that no one can take the place of the priest in watching over himself (cf 1 Tim 4:16). In fact, by participating in the unique priesthood of Christ, he is called by his irrepeatable vocation to reveal and exercise the extraordinary richness of grace which he has received.

On the other hand, the conditions and situations of life of every single priest are such that, even from the merely human point of view, he must involve him-self in his own formation, in a manner which takes advantage of his own capacities and possibilities.

He, therefore, should participate actively in the formative encounters, making his own contribution based on his capacities and specific talents and will strive to furnish himself with books and magazines with sound doctrine and of proven utility, for his spiritual life and the fruitful development of his ministry.

Among his reading material, the primary place must be given to Sacred Scripture; and then the writings of the Fathers, classical and modern spiritual Masters, and the Documents of the Magisterium, which constitute the authoritative and updated source of permanent formation. Priests should study them and deepen their understanding of them (directly and personally) in order to adequately present them to the lay faithful.

88. Brotherly Assistance.

In all the aspects of priestly existence there appear particular bonds of apostolic charity, of ministry and of fraternity,(245) which serve as the foundation of the reciprocal help that priests give each other.(246) It is to be hoped that co-operation among all priests should grow and develop as regards their spiritual and human life, as well as their ministerial service. The help which must be given to priests in this field can find support in the different priestly associations which tend to form a truly diocesan spirituality. This regards those associations whose “statutes are recognised by the competent authority and which, by a suitable and well tried rule of life and by fraternal support, promote holiness in the exercise of their ministry and foster the unity of the clergy with one another and with their Bishop”.(247)

In this perspective, the right of every diocesan priest to plan his own spiritual life must be respected with great care, obviously in keeping with the characteristics of his own vocation and the obligations that derive from it.

The work that these associations and other approved movements carry out for priests, is held in high esteem by the Church,248 who recognises this as a sign of the of vitality with which the Holy Spirit continually renews her.

89. The Bishop.

However ample and arduous the work with that portion of the People of God entrusted to him may be, the Bishop must observe a very special diligence in all that refers to the permanent formation of his priests.(249)

In fact, a special relationship exists between them and the Bishop, due to “the fact that priests receive their priesthood from him and share his pastoral solicitude for the People of God”.(250) Thus it also constitutes a specific responsibility of the Bishop in the area of priestly formation.

Such responsibility is expressed both in that which concerns the individual priest, for whom the formation must be as Personalized as possible, and in that which concerns the formation of all the priests who make up the diocesan presbyterium. In this sense, the Bishop will never fail to foster communication and communion among priests, taking particular care, to guard and promote the true nature of their ongoing formation, to educate their consciences regarding its necessity and importance, and finally, to plan the necessary structure and appropriate persons to carry it out.(251)

In providing for the formation of his priests, the Bishop must be involved in his own personal and permanent formation. Experience teaches that the more the Bishop is bent on his own formation and convinced of its primary importance, the more he will know how to encourage and sustain that of his clergy.

In this delicate work the Bishop, while performing an irreplaceable and undelegatable role, will know how to seek the collaboration of the council of priests, for it is an organism which, by its nature and purpose, is a suitable aid, especially in certain tasks such as that of drawing up the plan of formation.

Every Bishop, then, will feel himself supported and helped in his task by his brothers in the Episcopate, united in the Conference.(252)

90. Formation of Directors.

No formation is possible without both the person who must be formed and the subject who forms: the director. The quality and the effectiveness of a plan of formation will depend partially on the organization, and principally on the directors.

It is obvious that the responsibility of the Bishop is even more significant with regards to their formation.

It is necessary, therefore, that the Bishop himself name a “group of directors” and that these persons be selected among those priests who are highly qualified and esteemed due to their background and their human, spiritual, cultural and pastoral maturity.

In fact, the directors must be, above all, men of prayer: teachers with a strong supernatural outlook, a profound spiritual life, of exemplary conduct, with adequate experience in the priestly ministry, capable of consolidating the priest’s spiritual demands with those properly human and like the Fathers of the Church and great saints of all times. They may also be Chosen from among the members of the seminary, centres or academic institutions approved by the ecclesiastical authority, including those institutions whose charisma concerns the life and spirituality of priests. In any case, doctrinal orthodoxy and faithfulness to the ecclesiastical disciplines must be guaranteed. Moreover, the directors must be trustworthy collaborators of the Bishop who stands ultimately responsible for the formation of his most valuable collaborators.

It is also important to create a committee for planning and implementing, whose task it is to help the Bishop to set the topics to be considered each year in any of the areas of ongoing formation; to prepare the necessary aids; design the courses, sessions, meetings, and retreats; and organise the calendar properly so as to foresee the absences and replacements for priests. The expert advice of some specialists in specific fields may also be sought.

Whereas one group of directors is sufficient, various committees for planning and implementing the work can be established when needed.

91. Collaboration Between Churches.

With regard to joint activities, by common agreement between various particular churches, whether on a national or regional level (through the respective Episcopal conferences), or principally between neighbouring or adjacent Dioceses, the organization of different means of permanent formation and their specific contents can be set. Thus, for example, the interdiocesan structures such as schools and institutes of theology and pastoral care, entities or associations committed to the formation of priests can be utilised when suitable. Such combination of resources, aside from promoting an authentic communion between particular churches, may offer to all the most qualified and stimulating possibilities for ongoing formation.(253)

92. Collaboration with Academic and Spiritual Centres.

Furthermore, institutes of study and research, centres of spirituality, like monasteries of exemplary observance, and shrines, constitute many reference points for theological and pastoral updating, oases of silence, prayer, sacramental confession and spiritual direction, healthy rest including physical relaxation, and moments of priestly fraternity. In this way also, the religious families may collaborate in the permanent formation of priests as well as contributing to the renewal of the clergy required by the new evangelization of the Third Millennium.

Specific Needs of Certain Age Groups and Special Situations

93. The First Years of Priesthood.

During the first years after Ordination, priests must be eager to find those conditions of life and ministry which permit them to put into practice those ideals learned during their formation period in the seminary.(254) These first years of priesthood, which make up a necessary confirmation of the initial formation following the first difficult contact with reality, are the most decisive for the future. These years, therefore, require a harmonious maturity in order to face difficult moments with faith and courage. For this reason, the young priests must benefit from a personal relationship with their own Bishop and with a wise spiritual father and from times of rest, of meditation and monthly recollection.

Keeping in mind what has already been said concerning the pastoral year, it is necessary to organise, in the first years of priesthood, annual meetings in which appropriate themes in theology, law, spirituality and culture are studied and dealt with in greater depth, as well as those special sessions dedicated to problems in morality, pastoral care and liturgy. Such meetings may also serve as occasions to renew the faculty of confession in the way it is established by the Code of Canon Law and by the Bishop.(255) It should be beneficial also that during these days, fraternity between the young priests and also with the more experienced ones be encouraged, allowing the exchange of experiences, greater friendship and the refined evangelical practice of fraternal correction.

Finally, it is essential for the young clergy to grow in a spiritual environment of genuine and refined fraternity, manifested in concern for one another, including their physical health and other material aspects of life.

94. After a Certain Number of Years.

After a certain number of years of ministry, priests acquire a solid experience and the great merit of having spent all their efforts in extending the Kingdom of God through daily work. This group of priests constitutes a great spiritual and pastoral resource.

They need encouragement, genuine appreciation, a new deepening in all aspects of formation with the purpose of examining their actions, and a re-awakening of the motivation underlying the sacred ministry. They also need to reflect on: pastoral methods in the light of essentials, the communion among priests of the presbyterate, friendship with the Bishop, surmounting any sense of exhaustion, frustration and solitude and, finally, rediscovering the font of priestly spirituality.(256)

It is therefore important that these priests benefit from special and thorough sessions of formation in which, apart from pastoral and theological subjects, all other psychological and emotional difficulties that may arise in that period are examined. It is advisable that in such meetings, not only the Bishop take part, but also those experts who can give a sound and valid contribution to the solutions of the problems mentioned above.

95. Advanced Age.

The elderly priests or those advanced in years who merit special consideration, enter in the vital circle of ongoing formation, not so much regarding, thorough study and discussion of cultural subjects, but rather “the calm and reassuring confirmation of the part which they are still called to play in the presbyterate” .(257)

Besides the formation organized for the middle-aged priests, they can benefit appropriately from special periods and workshops to go deeper into the contemplative sense of the priest’s life, in order to rediscover and love the doctrinal wealth of what they have already studied and to feel useful, as indeed they are. They can be involved in suitable ways in true and proper ministry especially as expert confessors and spiritual directors. In particular, they can share with others their own experiences, and encourage, welcome, listen and convey serenity to them. They can also be available whenever they are asked to “become effective teachers and mentors of other priests”.(258)

96. Priests in Special Situations.

Independently of age, priests may find themselves in “a condition of physical weakness or moral fatigue”.(259) They contribute in an eminent way to the work of redemption offering their sufferings and giving “testimony by virtue of their union with the suffering Christ and with so many other brothers and sisters in the Church who are sharing in the Lord’s Passion”.(260)

For priests in these conditions ongoing formation must offer stimuli to “continue their service to the Church in a serene and vigorous way”,(261) to be eloquent signs of the primacy of being over acting, ofcontent over technique, and of grace over exterior efficacy. In this way they can live the experience of St. Paul: “I now rejoice in my sufferings for you and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the Church” (Col 1:24).

The Bishop and his brothers must never fail to make periodic visits to those brothers who are ill, who can be informed about events in the Diocese, in a way that makes them feel like active members of the clergy and of the Universal Church, which builds upon their sufferings.

Those priests, close to concluding their days on earth spent in the service of God and for the salvation of their brothers, must be given particular and affectionate care.

The continual consolation of the faith and the prompt administration of the sacraments is followed by suffrages of the entire clergy.

97. Solitude of the Priests.

The priest can experience a sense of solitude at any age and situation.(262) Far from understanding this as a psychological isolation, it could be altogether normal and a consequence of the sincere efforts to follow the gospel, and as such constitutes a valuable dimension of his own life. In some cases, however, it may be due to special difficulties such as alienation, misunderstandings, deviations, abandonment, imprudence, personal limitations of character as well as that of others, calumnies, humiliations, etc. He should not draw a bitter sense of frustration from it, which would be deleterious.

Nevertheless, even these moments of difficulties may become, with the help of the Lord, privileged occasions in which to grow on the road to sanctity and apostolate. In these occasions, in fact, the priest may discover that “there is a solitude filled with the presence of the Lord”.(263) Obviously, this must not make the Bishop and the entire clergy forget the grave responsibility in avoiding every loneliness that stems out of negligence in the communion among priests.

Neither must he forget those brothers who have left the ministry, offering them necessary help, above all through prayer and penance. Proper charitable behaviour with them must not, however, lead them to consider entrusting them with ecclesiastical functions, which can create confusion and disconcertment, above all, on the part of the faithful, in view of their situation.

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CONCLUSION

The Master of the harvest, who calls and sends workers to work in his field (cf Mt 9:38), has promised with eternal faithfulness: “I will give you shepherds after my own heart” (Jer 3:15). On this divine faithfulness that is always alive and operative in the Church,(264) rests the hope of receiving abundant and holy vocations to the priesthood. Moreover, it has already been proven in many countries that the Lord will not deny his Church the necessary light to confront the fascinating adventure of casting the nets into the sea.

The Church responds to the gift of God with acts of thanksgiving, fidelity, docility to the Spirit and a humble and persevering prayer.

In order to perform his apostolic mission, each priest will bear, engraved on his own heart, the words of the Lord: “Father, I have glorified you on earth, having accomplished the work which you have given me to do, to give eternal life to men” (Jn 17:2-4). For this, the priest will dedicate his own life to his brothers, living as a sign of supernatural charity, in obedience, in celibate chastity, with simplicity and with respect for discipline in the communion of the Church.

In his work of evangelization the priest transcends the natural order to direct himself “in things that belong to God” (Heb 5:1). He, in fact, is called to raise man, generating in him divine life and making him grow towards fullness in Christ. For this reason, an authentic priest impelled by his fidelity to Christ and to the Church constitutes, in reality, an incomparable force of true progress for the entire world. “The new evangelization needs new preachers and these are the priests who strive to live their priesthood as a specific way to sanctity”.(265) God’s works are performed by men of God!

Like Christ, the priest must present himself to the world as a model of supernatural life: “For I have given you an example, that as I have done to you, so you do also” (Jn 13:15).

The testimony reflected by his life gives the priest his qualification and constitutes his most convincing sermon. The same ecclesiastical discipline lived with real interior motivation turns out to be a providential aid in which to live his own identity, foster charity and allow his testimony to shine forth. Without this, all cultural preparation or rigorous organization would merely be an illusion. “Doing” without “being with Christ” is meaningless.

Here lies the horizon of the identity, life, ministry and permanent formation of the priest; a task of immense work: open, courageous, enlightened by faith, sustained in hope and rooted in charity.

In this urgent and necessary work, nobody is alone. It is necessary that priests be assisted by an exemplary, authoritative and vigorous action of pastoral government by their own Bishops, in communion with the Apostolic See as well as the fraternal collaboration of all the clergy and the entire People of God.

To Mary, Mother most faithful, each priest may entrust himself. In her who “was the model of that maternal love which must inspire all who co-operate in the regeneration of men in the apostolic mission of the Church”,(266) priests will find constant protection and help for the renewal of their lives and help to draw out from their priesthood a renewed and more intense zeal for the extension of the Gospel on the threshold of the third millennium of Redemption.

His Holiness Pope John Paul II, on 31 January 1994, approved this Directory and authorised its publication.

JOSÉ T. Card. SANCHEZ

Prefect

· + CRESCENZIO SEPE

Titular Archbishop of Grado

Secretary

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PRAYER

TO THE MOST BLESSED VIRGIN MARY

O Mary,

Mother of Jesus Christ

and Mother of priests,

accept this title which we bestow on you

to celebrate your motherhood

and to contemplate with you the Priesthood

of your Son and of your sons,

O Holy Mother of God.

Mother of Christ,

to the Messiah-Priest you gave a body of flesh

through the anointing of the Holy Spirit

for the salvation of the poor

and the contrite of heart,

guard priests in your heart and in the Church,

O Mother of the Saviour.

O Mother of Faith,

you accompanied the Son of Man

at the temple,

in fulfilment of the promises made to the Fathers,

give to the Father for his glory,

the priests of his Son,

O Ark of the Covenant.

O Mother of the Church,

among the disciples in the Cenacle

you prayed to the Spirit

for the new People and their Shepherds,

obtain for the Order of Presbyters

the full measure of gifts,

O Queen of the Apostles.

O Mother of Jesus Christ,

you were with him from the beginning of his life

and in his mission,

you sought the Master among the crowd,

you stood beside him

when He was lifted up from the earth,

consumed as the one eternal sacrifice,

and you had John, your son, close by,

accept from the beginning those

who have been called

protect their growth,

in their life ministry accompany

your sons,

O Mother of Priests.

Amen! (267)

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NOTES

(1).Among the most recent documents, cf ECUMENICAL. COUNCIL VATICAN II, Dogmatic Constitution on the Church Lumen gentium 28; Decree on Priestly Formation Optatam Totius 22; Decree on the pastorale Office of the Bishops Christus Dominus 16; Decree on the Ministry and life of Priests Presbyterorum Ordinis; PAUL Vl, Encyclical Letter Sacerdotalis coelibatus (24 June 1967): AAS 59 (1967), 657-697;S. CONGREGATION FOR THE CLERGY, Circular letter Inter ea (4 November 1969): AAS 62(1970), 123-134; SYNOD OF BISHOPS, Document on the Ministerial Priesthood Ultimis temporibus (30 November 1971): AAS 63 (1971), 898-922; Codex Iuris Canonici can. 273-289;232-264;1008-1054; CONGREGATION FOR CATHOLIC EDUCATION, Ratio Fundamentalis Institutiones Sacerdotalis (19 March 1985), 101; JOHN PAUL II, Letters to all the Priests of the Church on Holy Thursday; Catechesi on Priests, in the General Audiences from 31 March to 22 September 1993.

(2) JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis (25 March 1992): AAS 84(1992), 657-804.

(3) Ibid., 18: l.c., 685

(4) ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis, 2.

(5) ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium, 1.

(6)JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 11: l.c., 675.

(7) Ibid., 15: l.c., 680.

(8) Ibid., 21: l.c., 688; cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum ordinis, 2; 12.

(9) CF JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 12c: l.c., 676.

(10) Ibid., 18, l.c., 685-686; Message of the Synod Fathers to the People of God (28 October 1990), III: “L’Osservatore Romano”, 29-30 October 1990.

(11) JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 16: l.c., 682.

(12) Cf ibid., 12: l.c., 675-677.

(13) Cf COUNCIL ECUMENICAL TRIDENTINE, SESSIO XXIII, Desacramento Ordinis: DS, 1763-1778; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo Vobis, 11-18:l.c., 673-686} Catechesi in the general audience of 31 March 1993: “L’Osservatore Romano”, 1 April 1993.

(14) Cf. ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium, 18-31; Decree Presbyterorum ordinis, 2; C.l.C, can. 1008.

(15) Cf ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium, 10; Decree Presbyterorum Ordinis, 2.

(16) Cf ECUMENICAL COUNCIL VATICAN II, Decree Apostolicam actuositatem, 3; JOHN PAUL II, Post-Synodal Apostolic Exhortation Christifidelis laici (30 December 1988), 14: AAS 81 (1989), 409-413.

(17) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 13-14:1.C., 677-679; Catechetics general audience of 31 March 1993: “L’Osservatore Romano”, 1 April, 1993.

(18) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 18: l.c., 684-686.

(19) Cf ibid., 15: l.c., 679-681.

(20) Cf ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Dei Verbum, 10; Decree Presbyterorum Ordinis, 4.

(21) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis, 5; Catechism of the Catholic Church, n. 1120.

(22) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis, 6.

(23) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 16: l.c., 681.

(24) Cf ibid.

(25) Ibid. 3: l.c. 661.

(26) Cf ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium 28; Decree Presbyterorum Ordinis 7; Decree Christus Dominus 28; Decree Ad gentes 19; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 17: l.c., 683.

(27) Cf ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium 28; Pontificale Romanum Ordinatio Episcoporum Presbyterorum et diaconorum cap. I, n. 51, Ed. typica altera, 1990, P. 26.

(28) ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium 28.

(29) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 16: l.c., 681.

(30) CONGREGATION FOR THE DOCTRINE OF THE FAITH, Letter on the Church Understood as Communion Communionis notio (28 May 1992), 10: AAS 85 (1993) 844.

(31) Cf JOHN PAUL II, Encyclical Letter Redemptoris Missio 23a: AAS 83 (1991), 269.

(32) ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 10; cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 32: l.c., 709-710.

(33) Cf ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium 28; Decree Presbyterorum Ordinis 7.

(34) Cf C l C can. 266, § 1.

(35) Cf ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium 23; 26; S. CONGREGATION FOR THE CLERGY, Directive Notes Postquam Apostoli (25 March 1980), 5; 14; 23: AAS 72 (1980) 346-347; 353-354; 360-361; TERTULLIAN, De praescriptione 20, 5-9: CCL 1 201-202.

(36) Cf ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium 23; Decree Presbyterorum Ordinis 10; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 32: l.c., 709-710; S. CONGREGATION FOR THE CLERGY, Directive Notes Postquam Apostoli (25 March 1980): AAS 72 (1980) 343-364; CONGREGATION FOR THE EVANGELIZATION OF PEOPLES Pastoral Guide for Diocesan Priests that Depend on the Congregation for the Evangelization of Peoples ( 1 October 1989), 4; C.I.C. can. 271.

(37) Cf CONGREGATION FOR THE EVANGELIZATION OF PEOPLES, Pastoral Guide for Diocesan Priests that Depend on the Congregation for the Evangelization of Peoples (1 October 1989); JOHN PAUL II, Encyclical Letter Redemptoris Missio (7 December 1990), 54; 67: AAS 83 (1991), 301-302; 315-316.

(38) Cf ST. AUGUSTINE, In Iohannis Evangelium Tractatus 123, 5: CCL 36, 678.

(39) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 21: L.C., 688-690; C.C., can. 274.

(40) Cf C.I.C., cann. 275, § 2; 529, § 1.

(41) Cf ibid., can. 574, § 1.

(42) Cf COUNCIL ECUMENICAL TRIDENTINE, Sessio XXIII, De Sacramento Ordinis cap. 1 e 4, cann. 3, 4, 6: DS 1763-1776; ECUMENTICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium 10; S. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Letter to the Bishops of the Catholic Church on Certain Questions Concerning the Minister of the Eucharist Sacerdotium ministeriale ( 6 August 1983), 1: AAS 75 (1983), 1001.

(43) Cf. ECUMENICAL VATICAN COUNCIL II, Dogmatic Constitution Lumen gentium 9.

(44) Cf. ECUMENICAL VATICAN COUNCIL II, Presbyterorum Ordinis, 7.

(45) Cf CONGREGATION FOR THE EVANGELIZATION OF PEOPLES, Pastoral Guide for Diocesan Priests that Depend on the Congregation for the Evangelization of Peoples ( 1 October 1989), 3.

(46) Cf S. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Letter to the Bishops Of the Catholic Church on some questions regarding the minister Of the Eucharist Sacerdotium ministeriale (6 August 1983 ), II . 3, III. 2: AAS 75 (1983), 100 1 – 1009; Catechism of the Catholic Church n. 875.

(47) Cf ECUMENICAL VATICAN COUNCIL II, Decree Presbyterorum Ordinis, 11.

(48) Cf JOHN PAUL II, Address to the Episcopate of Switzerland (15 July, 1984): Insegnamenti, VII/1 (1984), 1784.

(49) Cf JOHN PAUL II Address to the participants of the International Symposium on “The Priest Today”: “L’Osservatore Romano”, 29 May, 1993; Address to the participants of the International symposium “Ius in vita et in missione Ecclesiae” (23 April, 1993), in “L’Osservatore Romano”, 25 April, 1993.

(50) JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 12: l.c., 676; cf ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium, 1.

(51) Cf ECUMENICAL VATICAN COUNCIL II Dogmatic Constitution Lumen gentium, 8.

(52) Cf ST. AUGUSTINE, Sermo 46, 30: CCL 41, 555-557.

(53) JEAN PAUL II, Post-synodal Apostolic Exhortation pastures dabo vobis, 28: l.c., 701-702.

(54) Cf ECUMENICAL COUNCIL VATICAN II, Cost. dogm. Lumen gentium 28; Decree Presbyterorum Ordinis 7; 15.

(55) Cf C.l.C. cann. 331; 333 § 1

(56) Cf ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium 22; Decree Christus Dominus 4; C.L.C. can. 336.

(57) Cf S. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Letter on the Church Understood as Communion Communionis notio (28 May 1992), 14: AAS 85 (1993), 847.

(58) Cf. C.L.C. can. 902; SACRED CONGREGATION FOR THE SACRAMENTS AND DIVINE LITURGY, Decree Promulgato Codice ( 12 September, 1983), II, I, 153: Notitiae 19 (1983), 542.

(59) Cf ST. THOMAS OF AQUINAS, Summa Theol. q. 82, a. 2 ad 2, Sent. IV d. 13, q. 1, a. 2, q. 2; ECUMENICAL COUNCIL VATICAN II, Const. Sacrosanctum Concilium, 41, 57; S. CONGREGATION OF RITES, General Decree Ecclesiae semper ( 7 March, 1965): AAS 57 (1965), 410-412; Instruction Eucaristicum Mysterium (25 May, 1965), 47: AAS 57 (1967), 565-566.

(60) Cf S. CONGREGATION OF RITES, Instruction Eucaristicum Mysterium (25 May, 1967), 47: AAS 59 (1967), 565-566.

(61) Cf C.I.C. can. 273.

(62) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 15; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 65; 79: l.c., 770-772; 796-798.

(63) SAINT IGNATIUS OF ANTIOCH, Ad Ephesios XX 1-2: “…If the Lord will reveal to me that, each one on his own and everyone together… you are united in heart through an unshakeable submission to the Bishop and the presbyterate, breaking the only bread which is remedy of immortality, an antidote to prevent death, and to live forever in Jesus Christ”: Patres Apostolici ed. F.X. FUNK, II 203-205.

(64) JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 17: l.c. 683; cf ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium 28; Decree Presbyterorum Ordinis 8; C.l.C, can. 275 § 1.

(65) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 74:l.C., 790; CONGREGATION FOR THE EVANGELIZATION OF THE PEOPLES, Pastoral Guide for Diocesan Priests that Depend on the Congregation for the Evangelization of Peoples ( 1 October, 1989),6.

(66) .Cf. ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 8; C.l.C cann. 369,498, 499.

(67) Cf Pontificale Romanum De Ordinatione Episcopi Presbyterorum et Diaconorum chapter II, nn. 105; 130, editio typica altera, 1990, PP. 54; 66-67; ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 8.

(68) Cf C.l.C., can. 265.

(69) Cf JOHN PAUL II, Address in the cathedral of Quito to Bishops, Priests, Religious and Seminarians (29 January, 1985): Insegnamenti VII/1(1985), 247-253.

(70) JOHN PAUL II Post-Synodal Apostolic Exhortation Pastores dabo vobis 31:1.C., 708.

(71) Cf ibid. 17;74;1.c., 683;790.

(72) C.l.C can. 498 §1,2.

(73) JOHN PAUL II Post-Synodal Apostolic Exhortation Pastores dabo vobis 31: l.c. 708-709.

(74) Cf ibid 31;41;68:1.c., 708;728-729;775-777.

(75) Cf C.l.C. can. 271.

(76) JOHN PAUL II Post-Synodal Apostolic Exhortation Pastores dabo vobis 74: l.c., 790.

(77) JOHN PAUL II, Catechesi in the General Audience of 4 August 1993, n.4: “L’Osservatore Romano”, 5 August 1993.

(78) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 12- 14.

(79) Cf ibid 8.

(80) Cf ST.AUGUSTINE, Sermones 355, 356, De vita et moribus clericorum: PL 39, 1568-1581.

(81) Cf ECUMENICAL COUNCIL VATICAN II, Cost. dogm. Lumen gentium 28c; Decree Presbyterorum Ordinis 8; Decree Christus Dominus 30a.

(82) Cf SACRED CONGREGATION OF BISHOPS, DIRECTORY Ecclesiae Imago (22 February 1973), n. 112: C 1 C cann. 280; 245, § 2; 550, § 1; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 81: l.c., 799-800.

(83) Cf ECUMENICAL COUNCIL VATICAN II, Cost. Sacrosanctum Concilium 26; 99; Liturgia Horarum Institutio Generalis n. 25.

(84) Cf C.l.C can. 278, 5 2; JOHN PAUL II Post-Synodal Apostolic Exhortation Pastores dabo vobis 31; 68; 81: l.c., 708; 777; 799.

(85) Cf C l C can 550 § 2.

(86) Cf ibid, can. 545 § 1.

(87) . Cf JOHN PAUL II, Catechesi in the General Audience of 7 July 1993: “L Ossevatore Romano”, 8 July 1993; ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 15b

(88) JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 15: l.c., 679-680.

(89) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis, 9; C l C, cann. 275 § 2; 529 § 2.

(90) JOHN PAUL II Post-Synodal Apostolica Exhortation Pastores dabo vobis, 74: l.c., 788.

(91) Cf C l C, can. 529 § 2.

(92) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 74: I.c., 788; PAUL Vl, Encyclical Letter Ecclesiam suam (6 August 1964), III: AAS 56 (1964), 647.

(93) Cf JOHN PAUL II, Catechesi in the General Audience of 7 July

1993: “L’Osservatore Romano”, 8 July 1993.

(94) Cf C l.c., can. 529 § 1.

(95) Cf ECUMENICAL VATICAN COUNCIL II, Decree Presbyterorum Ordinis 11; C.l.C. can. 233 § 1.

(96) JOHN PAUL II Post-Synodal Apostolic Exhortation Pastores dabo vobis 74c: l.c., 789.

(97) Cf C.l.C., can. 287 § 2; SACRED CONGREGATION FOR THE CLERGY, Decree Quidam Episcopi (8 March 1982), AAS 74 (1982), 642-645.

(98) Cf CONGREGATION FOR THE EVANGELIZATION OF THE PEOPLES, Pastoral Guide for Diocesan Priests that Depend on the Congregation for the Evangelization of Peoples (1 October 1989), 9 SACRED CONGREGATION FOR THE CLERGY, Decree Quidam Episcopi (8 March 1982), AAS 74 (1982), 642-645.

(99) JOHN PAUL II Catechism of the General Audience of 28 July 1993 n. 3: “L’Osservatore Romano”, 29 July 1993, cf ECUMENICAL COUNCIL VATICAN II Pastoral Constitution Qaudium et Spes, 43; SYNOD OF BISHOPS, Document on Ministerial Priesthood Ultimis temporibus (30 November 1971), II, I, 2b: AAS 63 (1971), 912-913 C.l.C, cann. 285 § 3; 287 § 1

(100) Catechism of the Catholic Church, n. 2442; cf C.l.C., can. 227.

(101) SYNOD OF BISHOPS, Document on Ministerial; Priesthood Ultimis temporibus(30 November 1971), II, I, 2b: AAS 63 (1971), 913.

(102) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 5: l.c., 663-665.

(103) Cf JOHN PAUL II, Inaugural Address to the IV General Conference of Latin American Bishops (Santo Domingo, 12-28 October 1992), n. 24: AAS 85 (1993), 826.

(104) Ibid., 1: l.c., 808-809.

(105) Ibid., 25: l.c., 827.

(106) Cf ibid.

(107) JOHN PAUL II, Letter to Priests on Holy Thursday ( 13 April 1987 ), 10: AAS 79 (1987) 1292.

(108) Cf C.l.C., can. 276 § 2, 1.

(109) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 5;18; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 23;26;38;46;48:l.C., 691-694;697-700;720-723;738-740;742-745; C.l.C. cann. 246,§ 1;276 5 2,2.

(110) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 5;18; C.l.C. cann. 246§4;276§2,5; JOHN PAUL II Post-Synodal Apostolic Exhortation Pastores dabo Vobis, 26;48:1.c., 697-700, 742-745.

(111) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 18; C.l.C. can. 239; JOHN PAUL II Post-Synodal Apostolic Exhortation Pastores dabo vobis, 40;50; 81:1.c., 724-726; 746-748;799-800.

(112) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 18; C.l.C cann. 246§2; 276§2, 3 ; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 26; 72:1.c., 697-700;783-797.

(113) Cf C.l.C, can. 1174 § 1.

(114) ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 18; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 26; 37-38; 47; 51; 53; 72: I.c., 697-700; 718-723, 740-742, 748-750, 751-753-783-787

(115) Cf C.l.C. can. 276§2,5.

(116) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 4; 13; 18; JOHN PAUL II Post-Synodal Apostolic Exhortation Pastores dabo vobis 26;47;53;70;72:1.C., 697-700;740-742; 751-753;778-782;783-787.

(117) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 18; C.I.C. can. 276 § 2, 4; JOHN PAUL II Post-Synodal Apostolic Exhortation Pastores dabo vobis,80:1.c. 798-800.

(118) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 18; C.l.C cann. 246 § 3;276 § 2, 5. JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 36;38;45;82:1.c., 715-718;720-723;736-738;800-804.

(119) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 18; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 26; 37-38; 47; 51; 53; 72: l.c., 697-700;718-723-740-742, 748-750, 751-753, 783-787

(120) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 18c.

(121) JOHN PAUL II Letter to Priests for Holy Thursday 1979 Novo incipiente (8 April 1979), 1: AAS 71(1979),394; Post-Synodal Apostolic Exhortation Pastores dabo vobis 80:1.c.,798-799.

(122) Cf POSSIDIO, Vita Sancti Aurelii Augustini 31: PL 32, 63-66

(123) Cf Liturgia Horarum, Institutio generalis, nn. 3-4.

(124) Pontificale Romanum- Deordinatione Episcopi, Presbyterorum et Diaconorum, cap. II, n. 151, Ed. typica altera 1990, pp. 87-88.

(125) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis, 18; SYNOD OF BISHOPS, Document on Ministerial Priesthood Ultimis temporibus (30 November 1971), II, 1, 3: AAS 63 (1971), 913-915; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 46-47: I.c., 738-742; Catechesi in the General Audience of 2 June 1993, n. 3: “L’Osservatore Romano”, 3 June 1993.

(126) “Numquam enim minus solus sum, quam cum solus esse videor”: Epist. 33 (Maur. 49), CSEL, 82, 229.

(127) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis, 14; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 23: I.c., 691-694.

(128) Cf C.l.C can. 279, 5 1.

(129) Cf ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Dei Verbum, 5; Catechism of the Catholic Church, 1-2, 142.

(130) Cf Catechism of the Catholic Church, 150-152; 185-187.

(131) Cf JOHN PAUL II Catechesi in the General Audience of 21 April 1993, n. 6: “L’Osservatore Romano”, 22 April 1993.

(132) Cf ECUMENICAL COUNCIL VATICAN II Dogm. Const. Dei Verbum 25.

(133) Cf C.l.C cann. 757, 762, 776.

(134) Cf ECUMENICAL VATICAN COUNCIL II Decree Presbyterorum Ordinis 4.

(135) Ibid.; cf JOHN PAUL II Post-synodal Apostolic Exhortation Pastor dabo vobis 26: I.c., 697-700.

(136) Cf JOHN PAUL II Catechesi in the General Audience of 21 April 1993: “L’Osservatore Romano”, 22 April 1993.

(137) Cf JOHN PAUL II, Catechesi in the General Audience of 21 April 1993: “L’Osservatore Romano”, 22 April 1993.

(138) Cf S. THOMAS AQUINAS, Stumna Theologiae I q. 43, a. 5.

(139) Cf C.l.C, can. 769.

(140) Cf JOHN PAUL II, Apostolic Exhortation Catechesi Tradendae ( 16 October 1979), 18: AAS 71 (1979), 1291-1292 14t

(141) Cf C.l.C, can. 768

(142) Cf C.l.C., can. 776.

(143) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 9.

(144) Cf ibid. 6.

(145) Cf C.I.C can. 779

(146) Cf JOHN PAUL II, Apostolic Const. Fidei Depositum (11 October 1992), 4.

(147) Cf JOHN PAUL II, Catechesi in the General Audience of 12 May 1993, n. 3: “L’Osservatore Romano”, 14 May 1993.

(148) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis, 5.

(149) Ibid.

(150) Cf ibid. 5; 13; ; ST. JUSTIN, Apologia 1 67: PG 6, 429-432; ST. AGUSTINO, Inhannis Etvangelium Tractatus 26, 13-15: CCL 36, 266-268.

(151) Cf C.I.C., can. 904.

(152) Cf ECUMENICAL COUNCIL VATICAN II, Cost Sacrosanctum Concilium, 128.

(153) Cf ibid., 122-124.

(154) Cf ibid., 112, 114, 116.

(155) Cf ibid., 120; C.l.C., can. 932.

(156) Cf ibid., 30.

(157) Cf C.l.C., can. 899 § 3.

(158) Cf ECUMENICAL COUNCIL VATICAN II, Cost. Sacrosanctum Concilium, 22; C.l.C., can. 846 § 1.

(159) Cf C.I.C, can. 929; Missale Romanum, Institutio generalis, nn. 81; 298; S. CONGREGATION FOR THE DIVINE CULT, Instruction Litugicae instaurationes (5 September 1970), 8c: AAS 62 (1970), 701.

(160) JOHN PAUL II Catechesi in the General Audience of 9 June 1993, n. 6: “L’Osservatore Romano”, 10 June 1993; cf Post-Synodal Apostolic Exhortation Pastores dabo vobis 48: I.c., 744; S. CONGREGATION OF RITES, Instruction Eucharisticum Mysterium (25 May 1967), 50: AAS 59 (1967), 539-573; Catechism of the Catholic Church 1418.

(161) JOHN PAUL II Catechesi in the General Audience of 2 June 1993, n. 5: “L’Osservatore Romano”, 3 June 1993, cf. ECUMENICAL COUNCIL VATICAN II, Cost. Sacrosanctum Concilium 99-100.

(162) Cf TRIDENTINE ECUMENICAL COUNCIL, sess. Vl, de iustificatione c. 14; sess. XIV, de poenitentia c. 1 2, 5-7, can. 10; sess. XXIII, de ordine c. 1: DS 1542-1543; 1668-1672; 1679-1688; VATICAN ECUMENICAL COUNCIL II, Decree Presbyterorum Ordinis 2, 5; C.l.C can. 965.

(163) Cf Catechism of the Catholic Church 1443-1445.

(164) Cf C.l.C., cann. 966 § 1; 978 5 1; 98i; JOHN PAUL II Discourse to the Apostolic Penitentiary (27 March 1993): “L’Osservatore Romano”, 28 March 1993.

(165) Cf C.I.C., can. 986.

(166) Cf ibid. can. 960; JOHN PAUL II, Encyclical letter Redemptor hominis 20: AAS 71 (1979), 309-316.

(167) Cf C.l.C cann. 961-963; PAUL Vl Allocution (20 March 1978), AAS 70 (1978), 328-332; JOHN PAUL II, Allocution (30 January 1981): AAS 73 (1981), 201-204; Post-synodal Apostolic Exhortation Reconctliatio et Paenitentia (2 December 1984), 33: AAS 77 (1985), 269-271.

(168) Cf C.l.C., cann. 978 § l; 981.

(169) Cf ibid. can. 964

(170) Cf ibid. can. 276 § 2, 5; ECUMENICAL COUNCIL VATICAN II Decree Presbyterorum Ordinis 18b.

(171) JOHN PAUL II, Post-Synodal Apostolic Exhortation Reconciliatio et Paenitentia (2 December 1984), 31: AAS 77 (1985), 266; Post-Synodal Apostolic Exhortation Pastores dabo vobis 26. I.c, 699.

(172) Cf JOHN PAUL II, Post-Synodal apostolic Exhortation Reconciliatio et Paenitentia 32: AAS 77 (1985) (2 December 1984), 267-269.

(173) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 22-23: l.c., 690-694; Apostolic Letter Mulieris dignitatem ( 15 August 1988), 26: AAS 80 ( 1988), 1715-1716.

(174) Cf ECUMENICAL VATICAN COUNCIL II, Decree Presbyterorum Ordinis, 6; C.l.C., can. 529 § 1.

(175) ST. JOHN CHRYSOSTOM, De sacerdotio, III, 6: PG, 48, 643-644: “The spiritual birth of the souls is entrusted to priests: they bring souls to the life of grace through baptism; through them we put on Christ, we are buried with the Son of God and we become members of his Body (cf Rom. 6, 1; Gal. 3, 27). Therefore we should not only respect the priest more than princes and kings, but esteem him more than we do our parents. Indeed, our parents have begotten us through blood and by the will of the flesh (cf ln. 1, 13); while the priests have brought us to life as sons of God; they are the instruments of our joyful rebirth, of our freedom and of our adoption in the order of grace”.

(176) JOHN PAUL II Post-Synodal Apostolic Exhortation Pastores dabo vobis 29: l.c., 704; cf ECUMENICAL VATICAN COUNCIL II, Decree Presbyterorum Ordinis 16; PAUL Vl, Encyclical Letter Sacerdotalis coelibatus (24 June 1967), 14: AAS 59 (1967), 662; C.l.C., can. 277, § 1.

(177) Cf JOHN PAUL 11, Encyclical Letter Veritatis splendor (6 August 1993), 22b-c: AAS 85 (1993), 115l.

(178) Cf ECUMENICAL COUNCIL VATICAN II Decree Optatam Totius 10; C.I.C., can. 247 § l; CONGREGATION FOR CATHOLIC EDUCATION, Ratio Fundamentalis Institutionis Sacerdotalis (19 March 1985), 48; Educational orientation for the formation of priestly celibacy (11 April 1974), n. 16.

(179) Cf ECUMENICAL VATICAN COUNCIL II, Decree Presbyterorum Ordinis 16; JOHN PAUL II, Letter to Priests for Holy Thursday 1979 Novo incipiente (8 April 1979), 8: AAS 71 (1979) 405-409; Post-Synodal Apostolic Exhortation Pastores dabo vobis 29: l.c., 703-705; C.I.C can. 277 § 1.

(180) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 16a; PAUL Vl, Encyclical Letter Sacerdotalis caelibatus (24 June 1967) 14: AAS 59 (1967), 662.

(181) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis16c; C.I.C cann. 1036; 1037.

(182) Cf Pontificale Romanum – De ordinatione Episcopi Presbyterorum et Diaconorum c. III, 228 (Ed. typica altera 1990), 134; JOHN PAUL II, Letter to Priests for Holy Thursday 1979 Novo incipiente (8 April 1979): AAS 71 (1979), 409-411.

(183) Cf SYNOD OF BISHOPS, Document Ultimis temporibus ( 30 November 1971), II, 1, 4c: AAS 63 (1971), 916-917.

(184) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 16b.

(185) Cf ibid.

(186) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 29: l.c., 703-705.

(187) S. CONGREGATION FOR CATHOLIC EDUCATION, Educative Orientations for the Formation of Ministers to Priestly Celibacy ( 11 April 1974), n. 16.

(188) Cf COUNCIL OF ELVIRA (a. 300-305) cann. 27; 33: BRUNS HERM., Canones Apostolorum et Conciliorum saec. IV-VII, II, 5-6; COUNCIL OF NEOCESAREA (a. 314), can. 1; ECUM. COUNCIL OF NICEA I (a 325), can. 3: Conc. Oecum. Decree 6; ROMAN SYNOD (a. 386): Concilia Africae a. 345-525, CCl 149 (in Council of Telepte), 58-63; COUNCIL OF CARTHAGE (a. 390): ibid 13. 133 ff.; COUNCIL OF TRULLANO (a. 691), cann. 3, 6, 12, 13, 26, 30, 48: Pont. Commissio ad redigendum CIC Orientalis IX I/1 125-186; SIRICIO, decretals Directa (a. 386): PL 13, 1131-1147; INNOCENT I, lett. Dominus inter (a. 405): BRUNS, cit. 274-277. S. LEO THE GREAT, lett. a Rusticus (a. 456): PL 54, 1191; EUSEBIUS OF CESAREA, Demonstratio Evangelica 1 9: PG 22, 82 (78-83); EPIPHANIO OF SALAMINA, Panarion PG 41, 868, 1024; Expositio Fidei PG 42, 822-826.

(189) Cf JOHN PAUL II, Letter to all Priests of the Church on the Ooccsion of Holy Thursday 1993 (8 April 1993): AAS 85 (1993), 880-883; see also Solo per amore, riflessioni sul celibato sacerdotale, a cura della Congregazione per il Clero, Ed. Paoline, 1993; Identità e missione del Sacerdote, a cura di C. PITTAU – C. SEPE, Ed. Città Nuova 1994.

(190) ST. JOHN CHRYSOSTOM, De Sacerdotio, VI, 2: PG 48, 679: The soul of the priest must be purer than the rays of the sun so that the Holy Spirit not abandon him and so that he might say: It is no longer I that lives but Christ that lives in me (Gal. 2, 20). If the anachorites of the desert who lived far from the city and its activity, enjoying harbour and the tranquility there, they nevertheless did not rely solely on the security of that life of theirs, but rather took special care of strengthening themselves in purity and confidence and diligently insuring to the best of their ability that their conduct be worthy of God’s presence. To what extent, do you think, must a priest employ strength and violence to avoid any kind of stain against his spiritual beauty? Certainly he needs to have more purity than monks. Yet precisely he who needs it the most is the one who most often is exposed to inevitable occasions in which he can be contaminated, unless he renders this inaccessible with assiduous sobriety and vigilance.

(191) Cf C.l.C., can. 277 § 2.

(192) Cf ibid., can. 277 § 3.

(193) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis 16c.

(194) Cf PAUL VI, Encyclical Letter Sacerdotalis coelibatus (24 June 1967), 78-81: AAS 59 (1967) 688-689; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 29: l.c., 703-705

(195) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis, 15c; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 27: l.c., 700-701.

(196) Cf JOHN PAUL II, Encyclical Letter Veritatis splendor (6 August 1993), 31; 32; 106: AAS 85 (1993), 1159-1160; 1216.

(197) Cf C.l.C, can. 274 § 2.

(198) Cf C.l.C, can. 273.

(199) Cf ECUMENICAL VATICAN COUNCIL II, DOGMATIC CONSTITUTION Lumen gentium, 23a.

(200) Cf ibid, 27a; C.l.C, can. 381 § 1.

(201) Cf ECUMENICAL COUNCIL VATICAN II, Decr. ChristusDominus, 2a; Dogm. Const. Lumen gentium, 22b; C.l.C., can. 333 § 1.

(202) Cf JOHN PAUL II, Apostolic Const. Sacrae disciplinae leges (25 January 1983): AAS 75 (1983) Pars II, XIII; Address to the participants of the International Symposium “Ius in vita et in missione Ecclesiae” (23 April 1993), in “L’Osservatore Romano”, 25 April 1993.

(203) Cf JOHN PAUL II, Apostolic Const . Sacrae disciplinae leges ( 25 January 1983): AAS 75 (1983) Pars II, XIII

(204) Cf C.l.C can. 3w.

(205) Cf ECUMENICAL COUNCIL VATICAN II, Cost. Sacrosanctum Concilium, 7.

(206) Ibid. 10.

(207) C.l.C., can. 838.

(208) Cf ECUMENICAL VATICAN COUNCIL II, Constitution Sacrosanctum Concilium, 22.

(209) Cf C.l.C., can. 846 § 1.

(210) Cf SACRED CONGREGATION FOR THE CLERGY, Circular letter Omnis Christifideles (25 January 1973), 9.

(211) Cf JOHN PAUL II, Letter to the Cardinal Vicar of Rome (8 September 1982): “L’Osservatore Romano”, 18-19 October 1982.

(212) Cf PAUL VI, Allocution to Clergy (17 February 1969; 17 February 1972; 10 February 1978): AAS 61 (1969), 190; 64 (1972), 223; 70 (1978), 191; JOHN PAUL II, Letter to All Priests on the Occasion of Holy Thursday 1979 Novo incipiente (7 April 1979), 7: AAS 71 403-405; Allocutions to Clergy (9 November 1978; 19 April 1979); Insegnamenti, I (1978), 116; II (1979), 929.

(213) C.I.C, can. 284.

(214) Cf PAUL VI, Motu Proprio Ecclesiae Sanctae, I, 25, § 2d: AAS 58 (1966), 770; SACRED CONGREGATION OF BISHOPS, Circular Letter to all pontifical representatives Per venire incontro (27 January 1976); SACRED CONGREGATION FOR CATHOLIC EDUCATION, Circular Letter The document (6 January 1980): “L’Osservatore Romano” suppl., 12 April 1980.

(215) Cf PAUL VI, Catechism in the General Audience of 17 September 1969; Allocution to Clergy (1 March 1973): Insegnamenti, VII (1969), 1065; XI (1973), 176.

(216) Cf ECUMENICAL COUNCIL VATICAN II, Decr. Presbyterorum Ordinis, 17 a.d; 20-21.

(217) Cf ibid., 17 a.c; JOHN PAUL II, Caterchesi in the General Audience of 21 JULY 1993, n. 3: “L’Osservatore Romano”, 22 July 1993.

(218) Cf C.l.C., can. 286; 1392.

(219) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis, 17d.

(220) Cf ibid., 17c; C.l.C., cann. 282; 222, § 2; 529, § 1

(221) Cf C.l.C, can. 282, § 1.

(222) Cf ECUMENICAL COUNCIL VATICAN 11, Decree Presbyterorum Ordinis,17d.

(223) Cf ibid., 17e.

(224) Cf JOHN PAUL II, Catechesi in the General Audience of 30 June 1993: “L’Osservatore Romano, 30 June-1 July 1993″.

(225)ECUMENICAL COUNCIL VATICAN II, Decree Presbytrorum Ordinis, 18b..

(226) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 70: l.c., 778-782.

(227) Cf ibid.

(228) Cf ibid, 79: l.c., 797.

(229) Cf C.l.C., can. 279.

(230) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 76: l.c., 793-794.

(231) Cf ECUMENICAL VATICAN COUNCIL II, Decree Presbyterorum Ordinis, 3.

(232) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis, 19; Decree Optatam Totitus, 22, C.l.C can. 279, § 2, CONGREGATION FOR CATHOLIC EDUCATION Ratio Fundamentalis Institutionis Sacerdotalis (19 March 1985), 101.

(233) C.I.C., Can. 279, § 3.

(234) Cf JOHN PAUL II, Encycl.. Letter Centesimus annus (1 May 1991), 57: AAS 83 (1991), 862-863

(235) JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 79: l.c. 797.

(236) Cf ibid.

(237) Cf ibid.

(238) Cf ibid.

(239) Cf ibid.; ECUMENICAL COUNCIL VATICAN II, Decree Optatam Totius 22; Decree Presbyterorum Ordinis 19c.

(240) Cf PAUL Vl, Motu Proprio Ecclesiae Sanctae (6 August 1966), I, 7: AAS 58 (1966), 761; S. CONGREGATION FOR THE CLERGY, Circular Letter to the Presidents of the Episcopal Conferences Inter ea (4 November 1969), 16: AAS 62 (1970), 130-131; CONGREGATION FOR CATHOLIC EDUCATION, Ratio Fundamentalis Institutiones Sacerdotalis ( 19 March 1985), 63; 101; C.l.C can. 1032, § 2.

(241) Cf CONGREGATION FOR CATHOLIC EDUCATION, Ratio Fundamentalis Institutiones Sacerdotalis (19 March 1985), 63.

(242) C.I.C., can 276, § 2, 4·; cf. can. 533, § 2; 550, § 3

(243) CF S. CONGREGATION FOR CATHOLIC EDUCATION, Ratio Fundamentalis Institutiones Sacerdotalis ( 19 March 1985), 101.

(244) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 70: l.c., 778-782.

(245) ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis, 8.

(246) Cf ibid.

(247) C.I.C, can. 278, § 2; cf ECUMENICAL VATICAN COUNCIL II, Decree Presbyterorum Ordinis, 8.

(248) Cf ECUMENICAL COUNCIL VATICAN II, Decree Presbyterorum Ordinis, 8; C.I.C, can. 278, § 2; JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 81: l.c., 799-800.

(249) Cf ECUMENICAL COUNCIL VATICAN II, Decree Christum Dominus, 16d.

(250) JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 79: l.c., 797.

(251) Cf ibid.: l.c., 797-798.

(252) Cf ECUMENICAL COUNCIL VATICAN II, Decree Optatam Totius, 22; CONGREGATION FOR CATHOLIC EDUCATION, Ratio Fundmentalis lnstitutionis Sacerdotalis (19 March 1985), 101.

(253) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis 79: l.c., 796-798.

(254) Cf ibid, 76: l.c., 793-794

(255) Cf C.l.C., cann 970- 972.

(256) Cf JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, 77: l.c., 794-795.

(257) Ibid.: l.c., 794.

(258) Ibid.

(259) Ibid.

(260) Ibid., 41: l.c., 727.

(261) Ibid., 77: l.c., 794.

(262) Cf ibid., 74; l.c., 791.

(263) Ibid.

(264) Cf ibid., 82: l.c., 800.

(265) 161d. 82 l.c., 801.

(266) ECUMENICAL COUNCIL VATICAN II, Dogm. Const. Lumen gentium 65.

(267) JOHN PAUL II, Post-synodal Apostolic Exhortation Pastores dabo vobis, 82: l.c., 803-804

Instruction

INTRODUCTION

This “Instruction”, addressed to all Parish Priests and their brother collaborators involved in the “cura animarum”, is being relayed to them through the kind offices of their Bishops. The document must be seen in the context of a deep reflection and study, which has been ongoing for a number of years on this topic.

With the publication of the Directories on the ministry and life of Priests and that of the Permanent Deacons, along with that of the Interdicasterial Instruction, Ecclesiae de mysterio , and the Circular Letter, The Priest and the Third Christian Millennium, Teacher of the Word, Minister of the Sacraments and Leader of the Community, we find the resonance of the documents of the Second Vatican Council, especially Lumen Gentium, Presbyterorum Ordinis, the Catechism of the Catholic Church, and the Code of Canon Law, in an uninterrupted expression of the Magisterium.

The document follows the same track as the great missionary impetus of the Duc in altum, which necessarily leads to the indispensable task of the evangelization of the Third Christian Millenium. For this reason, mindful also of the many recommendations produced by a worldwide consultation on this matter, it has appeared appropriate to seize this opportunity to present a doctrinal section with elements which will provoke a reflection on those fundamental theological values which impel towards missionary activity and which are sometimes somewhat obfuscated.

The relationship between the ecclesiological-pneumatic dimension, which touches directly upon priestly ministry, and that ecclesiological dimension, which helps in understanding the significance of specific function., has been highlighted.

This “Instruction” has the underlying purpose of directing particular affection towards those priests who carry out their precious office as Parish Priests and who, through beset by many challenges, are always in the midst of their people. The delicate and valuable office they hold, provides the opportunity to offer greater clarity with regard to the essential and vital difference which exists between the common priesthood and the ordained priesthood. This, in turn, gives rise to a proper understanding of priestly identity and the essential sacramental dimension of the ordained minister.

As it has been the intent to follow the line indicated by the Holy Father in his Allocution to the Plenary Assembly of the Congregation, which is particularly rich in its practicality, it appears helpful to addend it here:

***

Your Eminences,
Your Excellencies, Monsignors and Fathers,
Brothers and Sisters in Christ!

1. With great joy I welcome you, on the occasion of the Plenary Assembly of the Congregation for the Clergy. I cordially greet Cardinal Dario Castrillón Hoyos, Prefect of the Congregation, and I thank him for his kind words addressed to me in the name of all present. I greet the Cardinals, Bishops and the participants in your Plenary Assembly, which has focused on an important topic for the life of the Church: the Priest, Pastor and Guide of the Parish Community. Stressing the function of the priest in the parish community, one brings to the fore the centrality of Christ who should always be prominent in the mission of the Church.

Christ is present to his Church in the most sublime way in the Blessed Sacrament of the Altar. In the Dogmatic Constitution Lumen gentium, the Second Vatican Council teaches that the priest acting in persona Christi celebrates the Sacrifice of the Mass and administers the Sacraments (cf. n. 10). As my venerable predecessor Paul VI so aptly observed in his Encyclical Letter Mysterium fidei, which followed the Constitution Sacrosanctum Concilium, n. 7, Christ is also present through preaching and the guidance of the faithful, tasks to which the priest is personally called (cf. AAS 57 [1965] 762).

2. The presence of Christ, which thus takes place in a daily and ordinary way, makes the parish an authentic community of the faithful. It is therefore of fundamental importance for the parish to have a priest as its pastor and the title of pastor is specifically reserved to the priest. The sacred Order of the presbyterate represents the indispensable and irreplaceable condition for him to be appointed pastor validly (cf. Code of Canon Law, can. 521,  1). Certainly, other faithful can actively collaborate with him, even full-time, but because they have not received the ministerial priesthood, they cannot replace him as pastor.

What determines this singular ecclesial centrality of the priest is the fundamental relation he has with Christ, Head and Pastor, as his sacramental re-presentation. In the Apostolic Exhortation Pastores dabo vobis, I noted that “the priest’s relation to the Church is inscribed in the relation which the priest has to Christ, such that the “sacramental representation’ to Christ serves as the basis and inspiration for the relation of the priest to the Church” (n. 16). The ecclesial dimension belongs to the substance of the ordained priesthood. It is totally at the service of the Church, so that the ecclesial community has an absolute need for the ministerial priesthood to have Christ the Head and Shepherd present in her. If the common priesthood results from the fact that the Christian People are chosen by God as a bridge with humanity and that every believer belongs to this people, the ministerial priesthood is the fruit of an election, of a specific vocation: ”he called his disciples, and chose from them twelve” (Lk 6, 13-16). Thanks to the ministerial priesthood, the faithful are made aware of their common priesthood and they live it (cf. Eph 4, 11-12); the priest reminds them that they are the People of God and makes them able to “offer spiritual sacrifices” (cf. 1 Pt. 2,5), through which Christ himself makes us an eternal gift to the Father (cf. 1 Pt. 3,18). Without the presence of Christ represented by the priest, the sacramental guide of the community, this would not be an ecclesial community in its fullness.

3. As I said before, Christ is present in the Church in an eminent way in the Eucharist, the source and summit of ecclesial life. He is really present in the celebration of the holy Sacrifice, and when the consecrated bread is kept in the tabernacle “as the spiritual heart of the religious and parish community” (Paul VI, Encyclical Letter Mysterium fidei, AAS 57 [1965], 772).

For this reason, the Second Vatican Council recommends that “parish priests ensure that the celebration of the Eucharistic Sacrifice is the centre and culmination of the entire life of the Christian community” (Decr. Christus Dominus, n. 30).Without Eucharistic worship as its beating heart, the parish dries up. Here it is helpful to recall what I wrote in the Apostolic Letter Dies Domini:  “Among the many activities of a parish, none is as vital or as community-forming as the Sunday celebration of the Lord’s Day and his Eucharist” (n. 35). Nothing will ever be able to replace it. The Liturgy of the Word by itself, when it is really impossible to ensure the Sunday presence of a priest, is praiseworthy to keep the faith alive, but it must always keep the regular celebration of the Eucharist as the goal to be achieved.

Where a priest is lacking one must ask the Lord with faith and insistence, to raise up numerous and holy labourers for his harvest. In Pastores dabo vobis I repeated that “today the prayerful expectation of new vocations should become an ever more continual and widespread habit within the entire Christian community and in every one of its parts” (n. 38). The splendour of the priestly identity, the integral exercise of the pastoral ministry united to the efforts of the whole community in prayer and personal penance, are the irreplaceable elements for an urgent pastoral activity to recruit vocations. It would be a fatal mistake to be resigned to present difficulties, and act as if we should prepare ourselves for a Church of tomorrow that some imagine as being almost without priests. In this way, the measures adopted to remedy the present scarcity, in spite of all good will, would be seriously harmful for the Ecclesial Community.

4. Moreover, the parish is a privileged place to announce the Word of God. It includes a variety of forms and each of the faithful is called to take an active part, especially with the witness of a Christian life and the explicit proclamation of the Gospel to non-believers to lead them to the faith, or to believers to instruct them, confirm them and encourage them to a more fervent life. As for the priest, he “proclaims the word in his capacity as “minister’, as sharer in the prophetic authority of Christ and the Church” (Pastores dabo vobis, n. 26). To fulfil this ministry faithfully, corresponding to the gift received, he “ought first of all to develop a great personal familiarity with the Word of God” (ibid.). Even though he may be surpassed in the ability to speak by non-ordained members of the faithful, this would not reduce his being the sacramental representation of Christ the Head and Shepherd, and the effectiveness of his preaching derives from his identity. The parish community needs this kind of effectiveness, especially at the most characteristic moment of the proclamation of the Word by ordained ministers:  for this reason the liturgical proclamation of the Gospel and the homily that follows it are both reserved to the priest.

5. Also the function of guiding the community as shepherd, the proper function of the parish priest, stems from his unique relation to Christ the Head and Shepherd. It is a function having a sacramental character. It is not entrusted to the priest by the community, but, through the Bishop, it comes to him from the Lord. To reaffirm this clearly and exercise this function with humble authority is an indispensable service to truth and to ecclesial communion. The collaboration of others, who have not received this sacramental configuration to Christ, is hoped for and often necessary.

However, these cannot in any way substitute the task of the pastor proper to the parish priest. The extreme cases of shortage of priests, that advise a more intense and extended collaboration of the faithful not honoured with priestly ministry, in the pastoral care of a parish, do not constitute an exception to this essential criterion for the care of souls, as is indisputably established by canonical norm (cf. Code of Canon Law, can. 517, 2). In this controversial sector, the interdicasterial Exhortation Ecclesiae de mysterio, that I approved in a specific way, is a sure guide to follow.

In fulfilling his duty as guide, which is his personal responsibility, the pastor will surely obtain help from the consultative bodies foreseen by canon law (cf. Code of Canon Law, can. 536-537); but these must remain faithful to their reality as consultative bodies. Therefore it will be necessary to guard oneself from any form that tends de facto to weaken the leadership of the parish priest, because the very structure of the parish community would be distorted.

6. I now turn my affectionate and grateful thoughts to pastors throughout the world, especially to those who work in the outposts of evangelization. I encourage them to continue in the mission of evangelization that is strenuous but precious for the whole Church. I recommend to each one to turn, in the daily exercise of pastoral care, to the maternal help of the Blessed Virgin Mary, seeking to live in profound communion with Her. In the ministerial priesthood, as I wrote in the Letter to Priests, on the occasion of Holy Thursday 1979, “there is the wonderful and penetrating dimension of nearness to the Mother of Christ” (n. 11). When we celebrate Holy Mass, dear Brother priests, the Mother of the Redeemer is beside us. She introduces us into the mystery of the redemptive offering of her divine Son. “Ad Jesum per Mariam“:  may this be our daily programme of spiritual and pastoral life!

With these sentiments, while I assure you of my remembrance in prayer, I impart to each one a special Apostolic Blessing, which I gladly extend to all the priests of the world.

(ADDRESS OF JOHN PAUL II TO THE PLENARY SESSION OF THE CONGREGATION FOR THE CLERGY , Friday 23 November 2001)

***

Part I

The Common Priesthood of the Faithful
and The Ordained Priesthood

1. Lift up you eyes (John 4, 35)

1.  «I tell you, lift up your eyes, and see how the fields are already white for harvest» (John 4,35). These words of the Our Lord well illustrate the immense horizon of the incarnate Word’s mission of love. «For God sent the Son into the world, not to condemn the world, but that the world might be saved through him» (John 3,17). His entire earthly life, which was completely consonant with the Father’s salvific will, is a constant manifestation of that divine will which desires the salvation of mankind and that all come to that salvation eternally willed by the Father. He has bequeathed this historical mission to the Church and consigned it in a special way to her ordained ministers. «Great indeed is the mystery of which we have been made ministers. A mystery of love without limit, for “having loved his own who were in the world, he loved them to the end” (Jn 13,1)^[1].

The priestly ministers of Jesus Christ, invested with the character and grace of the Sacrament of Orders, and constituted witnesses and ministers of divine mercy, voluntarily undertake to serve all in the Church. In whatever social, cultural or historical circumstances, including contemporary society, heavily marked as it is by an ethos of secularism and consumerism which erode the meaning of Christianity for many of the faithful, the Lord’s ministers should always be mindful of the victory that overcomes the world: our faith» (1 John 5,4). Indeed, contemporary society affords an opportunity to recall the conquering power of faith and of love in Christ, and to be mindful that, notwithstanding difficulties and even a certain diffidence, the Christian faithful - as well as many non-believers – greatly appreciate, and depend on, the pastoral availability of priests. They expect to find that the priest is a man of God, just as St Augustine says: «Our knowledge is Christ and our wisdom is also Christ. He gives us faith with regard to temporal realities and it is He who reveals eternal realities to us»^[2]. We live in an era of new evangelization and should therefore go and search out those who await the opportunity of encountering Christ.

2. In differing degrees, Christ transmitted, his own quality of Pastor of Souls to Bishops and Priests through the Sacrament of Orders so as to render them capable of acting in his name and of representing his potestas capitis in the Church. «The profound unity of this new people does not mean that there are not different and complementary tasks in its life. Those whose task it is to renew in persona Christi what Jesus did at the Last Supper when he instituted the Eucharistic Sacrifice, «the source and summit of the entire Christian life» (Lumen Gentium, 11), are linked in a special way to first Apostles. The sacramental character which distinguishes them by virtue of their reception of Holy Orders ensures that their presence and ministry are unique, indispensable and irreplaceable»^[3]. The presence of an ordained minister is an essential condition for the Church’s life and not merely for her effective organization.

3. Duc in altum!^[4] Every Christian who experiences the light of faith in his soul and desires to walk at the pace set by the Supreme Pontiff must try to translate into deeds this urgent and decisively missionary call. The Pastors of the Church, whose sense of the supernatural allows for the possibility of discerning the ways in which God desires to guide His people, must especially understand this same call and implement it zealously and readily. «Duc in altum! The Lord invites us to put out into the deep, with trust in his word. Let us learn from the Jubilee experience and persevere in the task of bearing witness to the Gospel with the enthusiasm that contemplating the face of Christ engenders in us!»^[5]

4. It is important to recall how the Holy Father understands the fundamental goals set out by him at the end of the Great Jubilee of 2000, and offered to the particular Churches for concrete realization. Inviting all the local Churches to undertake this task, the Pope pointed to the need to profit from the grace received, «by putting it into practice in resolutions and guidelines for action».^[6]

This grace touches upon the Church’s mission of evangelization which requires personal sanctity on the part of both her pastors and faithful, a fervent apostolic sense concordant with their specific states of life which imbues their responsibilities and duties, and an awareness that the eternal salvation of many depends on faithfully manifesting Christ both in word and in deed. Hence, there emerges an urgent need to give greater impulse to the priestly ministry in the local Churches, especially in parishes. Such should be based on an authentic understanding of the ministry and life of priests.

We priests «have been consecrated in the Church for this specific ministry. We are called in various ways, to contribute, wherever Providence puts us, to the formation of the community of God’s People. Our task …is to tend the flock God entrusted to us, not by constraint but willingly, not as domineering over those in our charge, but by setting them an example (cf. 1 Pt 5: 2-3). (…) This is our way of holiness, which leads us to our ultimate meeting with the “supreme shepherd” in whose hands is the “crown of glory” (1 Pt 5: 4). This is our mission at the service of the Christian people»^[7].

2. Central Elements of the Ministry and Life of Priests^[8]

a) Priestly identity

5. Priestly identity has to be seen in the context of the divine salvific will since it is a fruit of the sacramental action of the Holy Spirit, a sharing in the saving work of Christ, and completely oriented to the service of that work in the Church as it unfolds in history. Priestly identity is three dimensional: pneumatological, Christological and ecclesiological. This primordial theological structure of the mystery of the priest, who is a minister of salvation, can never be overlooked if he is adequately to understand the meaning of his pastoral ministry in the concrete circumstances of the parish^[9]. He is the servant of Christ. Through Him, with Him, and in Him, the priest becomes the servant of mankind. His very being, ontologically assimilated to Christ, constitutes the foundation of being ordained for the service of the community. Total commitment to Christ, aptly effected and witnessed through celibacy, places the priest at the service of all. The marvellous gift of celibacy^[10] is clarified by, and draws inspiration from, assimilation to the nuptial gift of the crucified and risen Son of God to a redeemed and renewed mankind.  

The very life and work of the priest – his consecrated person and his ministry – are inseparable theological realities. Their object is service in promoting the Church’s mission^[11] which is the eternal salvation of all mankind. The reason for the existence of the priesthood is to be found and discovered in the mystery of the Church, the Mystical Body of Christ and the People of God journeying through history, which has been established as the universal sacrament of salvation^[12]. «The ecclesial community has absolute need of the ministerial priesthood so as to have Christ, Head and Shepherd, present in her midst»^[13].

6. The baptismal or common priesthood of Christians, which is a genuine participation in the priesthood of Christ, is an essential property of the New People of God^[14] «You are a chosen race, a royal priesthood, a holy nation, God’s own people…» (1Pet 2,9); [He] has made us a kingdom, priests to his God and Father» (Aps 1,6); [Thou] hast made them a kingdom and priests to our God (Aps 5,10) … they shall be priests of God and of Christ, and they shall reign with him» (Aps 20,6). These passages recall Exodus and transfer what was said of the Old Israel to the New Israel: «You shall be my own possession among all peoples; for all the earth is mine, and you shall be to me a kingdom of priests and a holy nation» (Ex 19, 5-6). They also recall Deuteronomy: For you are a people holy to the LORD your God; the LORD your God has chosen you to be a people for his own possession, out of all the peoples that are on the face of the earth (Dt 7,6).

«While the common priesthood is a consequence of the fact that the Christian people has been chosen by God as bridge with mankind and involves every believer who has been inserted into this people, the ministerial priesthood is the fruit of being chosen, it is the fruit of a specific vocation: «[Jesus] called his disciples, and chose from them twelve» (Lk 6, 13-16). By virtue of the ministerial priesthood, the faithful are made aware of their common priesthood and actualize it (cf. Eph 4, 11-12); the priest constantly reminds them that they are the People of God and prepares them to «offer spiritual sacrifices» (cf. 1Pet 2,5), through which Christ himself make of us and eternal offering to the Father (cf.1 Pet 3,18). Without the presence of Christ, represented by the priest, who is the spiritual leader of the community, this would not fully be an ecclesial communion»^[15].

In this priestly people, the Lord instituted a priestly ministry to which some are called so that they might serve the faithful in pastoral charity through the potestas sacra. The common priesthood and the ministerial priesthood differ from each other not only in grade but also in essence^[16]. The difference between the two priesthoods is, therefore, not simply one of greater or lesser participation in the priesthood of Christ, but one of essentially different ways of participating in that priesthood. The common priesthood of the faithful is based on baptismal character which is the spiritual seal of their having been claimed for Christ. It “enables and commits Christians to serve God by a vital participation in the sacred liturgy of the Church and to exercise their baptismal priesthood by the witness of holy lives and practical charity”^[17].

The ministerial priesthood, on the other hand, is based on the sacramental character received in the Sacrament of Orders which configures the priest to Christ so as to enable him to act in the person of Christ, the Head, and to exercise the potestas sacra to offer Sacrifice and forgive sins^[18]. A new and specific mission is sacramentally conferred on those of the baptized who have received the grace of the ministerial priesthood: to embody Christ’s triple office – prophetic, cultic and regal – as Head and Shepherd of the Church in the midst of the people of God^[19]. In exercising their specific functions, they act in persona Christi Capitis, and consequently, in the same way, they act in nomine Ecclesiae^[20].

7. ”Our sacramental priesthood, therefore, is both ‘hierarchial’ and ‘ministerial’. It is a particular ‘ministerium’, that is a ’service’, with regard to the community of the faithful. It does not, however, derive from that community nor from its ‘call’ or ‘delegation’. Rather, the ministry is a gift for the community which comes from Christ himself and from the fullness of his priesthood (…) Conscious of this reality, we understand how our priesthood is ‘hierarchial’, that is, how it is connected with the power to form and govern a priestly people (cf. ivi), and how, precisely because of this, it is also ‘ministerial’. We exercise an office through which Christ himself incessantly ’serves’ the Father in the work of our salvation. Our entire priestly life is, and ought to be, deeply imbued by this service if we wish adequately to offer the Eucharistic Sacrifice ‘in persona Christ”^[21].

In recent times, the Church has experienced problems of “priestly identity”, deriving sometimes from an unclear theological understanding of the two ways of participating in the priesthood of Christ. In some areas, these difficulties have progressed to the point of losing that profound ecclesiological balance which is proper to the perennial and authentic Magisterium.

At the present time, however, circumstances are such that it is possible to overcome the danger of “clericalizing” the laity and of “secularizing”^[22] the clergy.

The generous commitment of the laity in the areas of worship, transmission of the faith and pastoral collaboration, in the face of shortages of priests, has tempted some sacred ministers and laity to go beyond that which is permitted by the Church and by their own ontological sacramental capacities. This results in a theoretical and practical under estimation of the specific mission of the laity to sanctify the structures of society from within.

This same crisis of identity has also brought about the “secularization” of some sacred ministers by the obfuscation of their absolutely indispensable specific role in ecclesial communion.

8. In the Church, the priest, alter Christus, is the minister of the essential salvific actions^[23]. Acting in persona Christi Capitis, he is the fount of life and vitality in the Church and in his parish by virtue of his sacrificial power to confect the Body and Blood of the Redeemer, his authority to proclaim the Gospel, and his power to conquer the evil of sin through sacramental forgiveness. The priest himself is not the source of this spiritual life. Rather, it comes from Him who distributes it to all the people of God. The priest, anointed by the Holy Spirit, is the servant who enters the sacramental sanctuary: Jesus Christ Crucified (cf. John 19, 31-37) and Risen, from whom salvation comes.

With Mary, Mother of the Eternal High Priest, the priest is aware that, with her, he is “an instrument of salvific communication between God and man”, albeit in a different way: the Blessed Virgin through the Incarnation, the priest through the power of the Sacrament of Holy Orders^[24]. The relationship between priests and the Blessed Virgin Mary is based not only on a need for protection and assistance but more so on an awareness of an objective fact: “the presence of Our Lady”, that “operative presence with which the Church lives the mystery of Christ”^[25].

9. As a participant in the directive action of Christ, the Head and Shepherd of his Body^[26], the priest, at the pastoral level, is specifically empowered to be a “man of communion”^[27], government and of service to all. He is charged with promoting and maintaining unity between the members and the Head, and between the members. By his vocation, he unites and serves this double dimension of Christ’s pastoral function (cf. Mt 20,28; Mark 10, 45; Lk 22, 27). For its development, the Church’s life requires energies which can only be supplied by this ministry of communion, government and service. It requires priests who are totally assimilated to Christ whose vocation originates in full appropriation of Christ. It requires priests who, “in” and “with” Christ, live all the virtues manifested by Christ the Shepherd, and who are motivated by, and draw inspiration from, assimilation with the nuptial offering of the Crucified and Risen Son of God to a redeemed and renewed mankind. It requires priests who wish to be sources of unity and of fraternal offering of self to all -especially the most needy. It requires men who, recognising that their priestly identity derives from the Good Shepherd^[28], internally live that image and externally manifest it in a manner immediately recognisable to all^[29].

The priest renders Christ, Head of the Church, present through the ministry of the Word which is a sharing in his prophetic office^[30]. In persona et nomine Christi, the priest is minister of the evangelizing word which calls all to conversion and holiness. His is minister of the word of worship which praises God’s greatness and gives thanks for His mercy. He is minister of the word of the sacraments which are the effective source of grace. In these multiple ways, the priest, with the power of the Holy Spirit, prolongs the teaching of Christ in His Church.

b). Unity of Life

10. Because of the ministry entrusted to priests, which in itself is a holy, sacramental configuration to Jesus Christ, priests have a further reason to strive for holiness^[31]. This does not mean that the holiness to which the priest is called is in any way subjectively greater than that to which all the faithful are called in virtue of Baptism. While holiness takes different forms^[32], holiness is always the same^[33]. The priest, however, is motivated to strive for holiness for a different reason: so as to be worthy of that new grace which has marked him so that he can represent the person of Christ, Head and Shepherd, and thereby become a living instrument in the work of salvation^[34]. In fulfilling his ministry, consequently, he who is “sacerdos in aeternum” must strive to follow the example of the Lord in all things by uniting himself with Him “in discovering the Father’s will, and in the gift of himself to he flock”^[35]. Unity of life^[36], or interior unity^[37] between the spiritual life and ministerial activity, is founded on love for the divine will and pastoral charity. Growth in this unity of life, founded on pastoral charity^[38], is promoted by a solid prayer life so much so that the priest becomes, at one and the same time, a witness to charity and a master of the spiritual life.

11. The Church’s history is redolent with splendid models of truly radical pastoral self-sacrifice. These include a great number of holy priests who have reached sanctity through generous and indefatigable dedication to the care of souls, commitment to asceticism and a profound spiritual life, among them the Curé of Ars, patron of parish priests. These pastors, consumed by the love of Christ and its attendant pastoral charity, are a lived expression of the Gospel.

Some currents in contemporary culture regard interior virtue, mortification and spirituality as forms of introspection, alienation, or of egoism which are incapable of understanding the problems of the world and of people. In some instance, this has led to a multifarious image of the priest: it ranges from the sociologist to the therapist, from the politician to the manager. It has even led to the idea of the “retired” priest. In this context, it has to be recalled that the priest is a full-time bearer of an ontological consecration. His basic identity has to be sought in the character which has been conferred on him by the Sacrament of Holy Orders and from which pastoral grace derives. The priest, therefore, must always know what he has to do, precisely as a priest. As St John Bosco says, the priest is a priest at the altar; he is a priest in the confessional; he is a priest in the school; he is priest on the street; indeed, he is a priest everywhere. In certain contemporary situations, some priests are led to believe that their ministry is peripheral to life, whereas, in reality, it is at the very centre of life since it has the capacity to enlighten, reconcile and renew all things.

It can happen that some priests, having begun their ministry full of enthusiasm and ideals, experience disaffection, disillusionment, or even failure. There are multiple reasons for this phenomenon: deficient formation, lack of fraternity in diocesan presbyterates, personal isolation, or lack of support from the Bishop^[39] and the community, personal problems, health, bitterness at not being able to find responses or solution to problems, diffidence with regard to the ascetical life, abandonment of the spiritual life or even lack of faith.

Indeed, a dynamic ministry that is not based on a solid priestly spirituality quickly become an empty activity devoid of any prophetic character. Clearly, the disintegration of the priest’s internal unity results, in the first place, from the decline of his pastoral charity, which amounts to a decline in “that vigilant love for the mystery that he bears within his heart for the good of the Church and of mankind”^[40].

Spending time in intimate conversation with, and adoration of, the Good Shepherd, present in the Most Blessed Sacrament of the Altar, is a pastoral priority far superior to any other. Every priest, who is a leader of his community, should attend to this priority so as to ensure that he does not become spiritually barren, nor transformed into a dry channel no longer capable of offering anything to anyone.

Spirituality is, without doubt, the most important pastoral concern. Any pastoral initiative, missionary programme, or effort at evangelization that eschews the primacy of spirituality and divine worship is doomed to failure.

c). The specific journey to holiness

12. The ministerial priesthood, to the extent that it conforms to the life and priestly work of Christ, introduces a new dimension to the spiritual life of those who receive this most precious gift. It is a spiritual life based on participation in the gratia capitalis of Christ in His Church, which matures through ministerial service to the Church: it is a holiness in ministry and through ministry.

13. Deepening “awareness that one is a minister of Jesus Christ”^[41] is, therefore, of vital importance for the spiritual life of the priest and for the effectiveness of his very ministry. Ministerial relationship with Jesus Christ “gives rise to, and requires in the priest, the further bond which comes from his ‘intention’, that is, from a conscious and free choice to do in his ministerial activities what the Church intends to do”^[42]. The phrase “to do in his ministerial activities what the Church intends to do” is enlightening for the spiritual life of all sacred ministers and invites them to a greater appreciation of personal instrumentality in the service of Christ and the Church, and to give that expression concrete expression through their ministerial activity. ”Intention”, in this sense, necessarily implies a relationship with the actions of Christ in, and through, the Church. It also implies obedience to His will, fidelity to His commands, and docility to His actions: the sacred ministry is the instrument through which Christ and His Body, the Church, operate.

This is a permanent personal disposition: “This bond tends by its very nature to become as extensive and profound as possible, affecting one’s way of thinking, feeling and life itself: in other words, creating a series of moral and spiritual ‘dispositions’ which correspond to the ministerial actions performed by the priest”^[43].

Priestly spirituality requires a climate of proximity to the Lord Jesus Christ, of friendship and personal encounter with Him, of ’shared’ ministerial mission, of love for and service to, His Person in the ‘person’ of His Body and Spouse which is the Church. To live the Church and give oneself to her ministerial service implies a profound love for the Lord Jesus Christ. ”This pastoral charity flows especially from the eucharistic sacrifice. This sacrifice is therefore the centre and root of the whole life of the priest, so that the priestly soul strives to make its own what is enacted on the altar. But this cannot be achieved except through priests themselves penetrating more intimately through prayer into the mystery of Christ”^[44].

In penetrating that mystery, the Blessed Virgin Mary, united with the Redeemer, comes to our assistance because “when we celebrate the Holy Mass, the Mother of the Son of God is in our midst and introduces us to the mystery of His redemptive sacrifice. Thus, she is the mediatrix of all the grace flowing from this sacrifice to the Church and to all the faithful”^[45]. Indeed, “Mary was associated with the priestly sacrifice of Christ in a singular way by sharing His will to save the world through the Cross. She was the first and perfect spiritual participant in His oblation as Sacerdos et Hostia. As such, she can obtain and give to those who share ministerially in the priesthood of her Son, the grace to respond all the more to the demands of the spiritual sacrifice which the priesthood demands: in particular she can obtain and give the grace of faith, hope and perseverance in the face of trials which stimulate a more generous participation in the redemptive sacrifice”^[46].

For the priest, the Eucharist must occupy “the truly central place both in his ministry and in his spiritual life”^[47], because all of the Church’s spiritual good derives from the Eucharist, which per se is the source and summit of all evangelization^[48]. Hence, the importance of proper preparation before offering the Holy Sacrifice of the Mass, of its daily celebration^[49], of thanksgiving and of the visit to the Blessed Sacrament during the course of the day.

14. In addition to daily celebration of the Eucharistic Sacrifice, the priest prays the Liturgy of the Hours, an obligation he freely undertook sub grave. The priest intensifies his love for the divine Shepherd and makes him present to the faithful from the immolation of Christ on the altar to the celebration of the Divine Office with the entire Church. The priest has received the privilege of “of speaking to God in the name of all”, indeed of becoming almost “the mouth of the Church”^[50]. In the Divine Office he supplies what is lacking in the praise of Christ and, as an accredited ambassador, his intercession for the salvation of the world is numbered among the most effective^[51].

d.) Fidelity of the priest to ecclesiastical discipline

15. An “awareness of being of being a minister” implies an awareness of the organic action of the Body of Christ. In order to make progress, the life and mission of the Church requires order, rules and laws governing conduct – in short, a disciplinary regime. Prejudice against ecclesiastical discipline has to be overcome, beginning with the very expression itself. Fear of citing ecclesiastical discipline or requiring the fulfilment of its demands must also be overcome. When the norms of ecclesiastical discipline are observed, tensions are avoided which otherwise would compromise the unitary pastoral effectiveness which the Church needs so as to fulfil her mission of evangelization. A mature appropriation of one’s own ministerial responsibilities takes it for granted that the Church “organized as a social and visible structure…must also have norms: in order that its hierarchical and organic structure be visible; in order that the exercise of the functions divinely entrusted to it, especially that of sacred power and of the administration of the sacraments, may be adequately organized”^[52].

Consciousness of being a minister of Jesus Christ, and of His Mystical Body, also implies fidelity the Church’s will as concretely expressed in the norms of law^[53]. The objective of the Church’s legislation is the greater perfection of the Christian life so as better to accomplish her saving mission. That legislation should therefore be observed with sincerity and good will.

Among the various aspects of ecclesiastical discipline, docility to the Church’s liturgical laws and dispositions, that is to say, fidelity to the norms which organize divine worship in accordance the will of the Eternal High Priest and of his Mystical Body, merits special importance. The Sacred Liturgy is an exercise of the priesthood of Jesus Christ^[54], a sacred action par excellence, “the summit toward which the activity of the Church is directed…[and]the fount from which all her power flows”^[55]. In this area, consequently, the priest should be even more aware of being a minister and of his obligations to act in accordance with the commitments he freely and solemnly undertook before God and the Church. ”Regulation of the sacred liturgy depends solely on the authority of the Church, that is, on the Apostolic See, and, as laws may determine, on the bishop…No other person, not even a priest, may add, remove, or change anything in the liturgy of his own accord”^[56]. Arbitrariness, subjective expressions, improvisations, disobedience in the celebration of the Holy Eucharist patently contradict the essence of the Holy Eucharist, which is the sacrifice of Christ. The same is true of the celebration of the other sacraments, especially of the celebration of the Sacrament of Penance through which those who are penitent and intend to amend their lives have their sins forgiven and are reconciled with the Church^[57]

Likewise, priests should be careful to promote an authentic and conscious participation of the laity in the Sacred Liturgy, since the Church promotes such participation^[58]. There are functions within the Sacred Liturgy which can be exercised by the faithful who have not received the Sacrament of Orders. Other functions, however, are proper and absolutely exclusive to ordained ministers^[59]. Respect for the different states of life, and for their complementary nature in the Church’s mission, requires that all confusion in this matter be carefully avoided.

e). The priest in ecclesial communion

16. In order to serve the Church, which is an organically structured community of the faithful invested with the same baptismal dignity and a diversity of charisms and functions, it is necessary to know and love her as she is willed by Jesus Christ, her founder, and not as passing philosophies or different ideologies would fashion her. The ministerial function of service to the community, which is based on configuration with Christ, demands a knowledge of, and respect for, the specific role of the lay faithful, and the encouragement of every possible means of having all assume their proper responsibilities. The priest is at the service of the community. He is also sustained by his community. He needs the specific contribution of the laity not only for the organization and administration of the community, but also for faith and charity: a certain osmosis exists between the faith of the priest and that of the other faithful. Christian families and fervent communities have often assisted their priests in times of crisis. It is, likewise, highly important for the priest to know, esteem and respect the nature of following Christ in the consecrated life, which is a precious treasure of the Church and a witness to the work of the Holy Spirit in her.

To the extent that priests are living signs and servants of ecclesial communion they become part of the living unity of the Church in time, that is, of Sacred Tradition of which the Magisterium is the custodian and guarantor. Reference to Tradition invests the ministry of priests with a solid basis and an objectivity of testimony to the Truth, which came in Christ and was revealed in history. Such helps to avoid a prurience with regard to novelty which injures communion and evacuates the depth and credibility of the priestly ministry.

The parish priest is called to be a patient builder of communion between his own parish and the local Church, and the universal Church. He should be a model of adherence to the perennial Magisterium of the Church and to its discipline.

f). Sense of the universal in the particular

17. “The priest needs to be aware that his ‘being in a particular Church’ constitutes by its very nature a significant element in his living a Christian spirituality. In this sense, the priest finds precisely in his belonging and dedication to the particular Church a wealth of meaning, criteria for discernment and action which shape both his pastoral discernment and his spiritual life”^[60]. This is an important point which should be clearly understood in a manner which takes account of how “membership in and dedication to a particular Church does not limit the activity and life of priests to that Church: a restriction of this sort is not possible, given the very nature both of the particular Church and of the priestly ministry”^[61].

The concept of incardination, as modified by the Second Vatican Council and subsequently assumed into the Code of Canon Law^[62], overcomes the danger of too tightly restricting the ministry of priests not only in geographical terms, but especially in psychological and even theological terms. Belonging to one particular Church and to the pastoral service of her internal communion, which are ecclesiological elements, also essentially incorporate the life and activity of priests and lends them a specific structure consisting of determined pastoral objectives, goals, personal commitments to specific tasks, pastoral encounters and shared interests. In order to know and love a particular Church more effectively, better understand membership of, and dedication to her, serve her to the point of giving one’s own life so as to be sanctified through her, sacred ministers must always be aware that the universal Church ” is a reality which is ontologically and temporally prior to every particular Church”^[63]. Indeed, the universal Church is not the sum total of all particular Churches. The particular Churches, in and with the universal Church, must be open to the reality of a true communion of persons, charisms, and spiritual traditions which transcends geographical, psychological or intellectual boundaries^[64]. It should be perfectly clear to priests that the Church is one. Universality or catholicity should always pervade the particular. A profound, genuine and vital bond of communion with the See of Peter is the guarantee and necessary condition for this. Acceptance, diffusion, and conscientious application of papal documents, and of other documents published by the Dicasteries of the Roman Curia, are its concrete expression.

Up to now we have given consideration to the life and work of all priests. Our reflection must now concentrate on those who have been specifically constituted as parish priests.

Part II

The Parish and the Office of Parish Priest

The Parish and the Office of Parish Priest

18. The more important ecclesiological aspects of the theologico-canonical idea of parish were considered by the Second Vatican Council in the light of Tradition, Catholic doctrine, and the ecclesiology of communion. They were subsequently given canonical form in the Code of Canon Law. Post-conciliar papal teaching, implicitly or explicitly, developed them from various perspectives but always in reference to the ordained priesthood. A resume of the main doctrinal, theological and canonical issues arising from this material will be useful especially in working out a more effective response to the pastoral challenges facing the parochial ministry of priests at the dawn of the third millennium.

By analogy, much of what is said in relation to the pastoral leadership given by parish priests also applies to priests who assist in parishes, as well as to those appointed to specific pastoral duties such as chaplains in prisons, hospitals, universities and schools and to those charged with the care of migrants and tourists etc.

A parish is a specific community of the christifideles, established on a stable basis within a particular Church, whose pastoral care is entrusted to a parish priest as its own shepherd under the authority of the diocesan bishop^[65]. Thus, the entire life of the parish, as well as the significance of its apostolic commitments to society, have to be understood and lived in terms of an organic communion between the common priesthood of the faithful and the ministerial priesthood; of fraternal and dynamic collaboration between pastors and faithful, with absolute respect for the rights, duties and functions of both, and mutual recognition of their respective proper competence and responsibility.  The parish priest, “in close communion with his Bishop and with his faithful… should avoid introducing into his pastoral ministry all forms of authoritarianism and forms of democratic administration which are alien to the profound reality of the ministry”^[66]. In this regard, the interdicasterial Instruction Ecclesia de Mysterio, approved in forma specifica by the Supreme Pontiff, remains in full force. Its integral application assures that correct ecclesial praxis which is fundamental for the very life of the Church.

The intrinsic bond with the diocesan community and the Bishop, and his hierarchical communion with the Successor of Peter, ensure the parochial community’s membership of the universal Church. The parochial community is therefore a pars dioecesis^[67] animated by the same spirit of communion, an ordered baptismal co-responsibility, a common liturgical life centered on the celebration of the Holy Eucharist^[68], and a common missionary spirit shared by that community. Indeed, every parish “is founded on a theological reality, because it is a Eucharistic community(94). This means that the parish is a community properly suited for celebrating the Eucharist, the living source for its upbuilding and the sacramental bond of its being in full communion with the whole Church. Such suitableness is rooted in the fact that the parish is a community of faith and an organic community, that is, constituted by the ordained ministers and other Christians, in which the pastor-who represents the diocesan bishop -is the hierarchical bond with the entire particular Church»^[69].

Thus, the parish, which is like a diocesan cell, should give “an outstanding example of community apostolate, for it gathers into a unity all the human diversity that are found there and inserts them into the universality of the Church”^[70]. The communitas christifidelium is a the fundamental element of the parish. In a certain sense, the term underlines the dynamic relationship between those persons who, under the indispensable leadership of a proper pastor, are its constituents. As a general rule, such are all the faithful in a given territory, or some of the faithful in the case of personal parishes which have been constituted on the basis of rite, language, nationality or for other specific purposes^[71].

19. Another basic element for the idea of parish is that of the cura pastoralis or cura animarum which is proper to the office of parish priest and principally expressed by preaching the Word of God, administering the sacraments, and in the pastoral government of the community^[72]. In the parish, which is the normal context for pastoral care, “the parish priest is the proper shepherd of the parish entrusted to him. He exercises the pastoral care of that community under the authority of the diocesan bishop with whom he has been called to share in the ministry of Christ so that, in the service of that community, he may discharge the duties of teaching, sanctifying and governing, with the cooperation of other priests or deacons and the assistance of the lay members of the faithful and in accordance with the norms of law”^[73]. The concept of parish priest is redolent of great theological significance while permitting a Bishop to establish other forms of the cura animarum in accordance with the norms of law.

It recent times, it has become necessary to adapt pastoral care in the parishes to various circumstances such as shortages of priests in some areas, overpopulated urban parishes, depleted rural parishes, or parishes with reduced numbers of the faithful. Such has required the introduction of certain innovations in the universal law of the Church concerning the pastoral care of parishes. Needless to say, these innovations do not involve any innovations at the level of principle. Among such initiatives is the possibility of entrusting the pastoral care of souls, in one or more parishes, in solidum to several priests, on the condition that only one will act as moderator, directing the common pastoral activity of all, and personally assuming responsibility for it before the Bishop^[74]. On the basis of a multiple title, a single parochial office and the single pastoral care of a parish can be entrusted to several priests who participate in the office entrusted to them in an identical manner, and whose direction is personally undertaken by a brother priest who acts as moderator. Entrusting the pastoral care of a parish in solidum can prove useful in resolving difficulties arising in those dioceses in which reduced numbers of priests are obliged to distribute their time among several ministerial activities. It can also prove a useful way of promoting pastoral coresponsibility among priests and, in a special way, for promoting the custom of the common life among priests which should always be encouraged^[75].

It cannot, however, be prudently overlooked that pastoral care in solidum, which can only be given to priests alone, can give rise to certain difficulties. It is natural for the faithful to identify with their own parish priest. The continuing rotation of priests among themselves can be confusing or misunderstood in the parish. The great value of the spiritual paternity of the parish priest in his parish is clearly evident. The role of sacramental “pater familias” played by the parish priest, and its consequent ties, is pastorally effective.

In cases where pastoral necessity require such, a diocesan Bishop may entrust several parishes to the pastoral care of one priest on a temporary basis^[76].

Where circumstances require it, and as a provisional measure^[77], a parish may be entrusted to an administrator^[78]. It should be recalled, however, that the office of parish priest, which is essentially pastoral, requires fullness and stability^[79]. The parish priest must be an icon of the presence of the historical Christ. The demands of configuration to Christ underline the importance of this commitment.

20. The mission of pastor in a parish, which implies the full care of souls, absolutely requires the exercise of priestly orders^[80]. Hence, in addition to ecclesial communion^[81], canon law explicitly stipulates that only a man constituted in the sacred order of the presbyterate can be validly nominated to the office of parish priest^[82]

With regard to the parish priest’s duty to proclaim the word of God and to preach authentic Catholic doctrine, canon 528 explicitly mentions the homily and catechetical instruction; initiatives to promote the spirit of the Gospel in every ambit of life; the Catholic education of children and young people; as well as efforts involving the correct collaboration of the laity to ensure that the Gospel message reaches those who have abandoned the practise of the faith and those who do not profess the true faith^[83], so that they might come to conversion through the grace of God. Clearly, the parish priest is not obliged personally to fulfil all of these duties. Rather, he is obliged to ensure that they are discharged in his parish in an opportune manner and in conformity with the doctrine and discipline of the Church. Such are realized as circumstances permit and subject to his personal responsibility. Some of the obligations incumbent on the parish priest must always be discharged exclusively by an ordained minister, as in the case of preaching during the celebration of the Holy Mass^[84]. “Although he may be overshadowed by the eloquence of the non-ordained faithful, this does erase the fact that he sacramentally represents Christ, Head and Shepherd, and the fact that the effectiveness of his preaching derives from this reality”^[85]. Other functions of the parish priest, such as catechesis, can be habitually carried out by the laity who have been properly trained doctrinally and who integrally live the Christian life. In such instances, the parish priest is obliged to maintain personal contact with these people. Blessed John XXIII wrote “it is most important that the clergy are at all times faithful in their duty of teaching. ‘In this respect, it is useful to hold and insist – as St. Pius X says – that priests are bound more gravely to no other office, nor more strictly to any other obligation’”^[86].

As is clear, the parish priest is bound by effective pastoral charity not only to encourage all of his collaborators but also to be vigilant in their regard. In some countries in which there are faithful who belong to diverse language groups, where no personal parish has been erected^[87] nor adequate arrangements made for them, the territorial parish priest is the proper parish priest for such members of the faithful^[88]. He is obliged to provide for their particular needs, especially in matters pertaining to their specific cultural sensibilities.

21. Concerning the ordinary means of sanctification, canon 528 stipulates that the parish priest is to give particular care to ensure that the Most Holy Eucharist is the centre of the parochial community and that the faithful come to the fullness of Christian life by a conscious and active participation in the Sacred Liturgy, by the celebration of the sacraments, by the practise of prayer and by good works.

It is notable that the Code makes specific mention of frequent reception of the Holy Eucharist and of the Sacrament of Penance. This would indicate that the parish priest, in establishing the times for Masses and confessions in his parish, would take into consideration those times which are convenient for the majority of the faithful, while bearing in mind also the need to facilitate those who have difficulty in easily attending the celebration of the sacraments. The parish priest should devote special attention to individual confession, understood in the spirit and form established by the Church^[89]. He should be mindful that confession must precede first Holy Communion^[90].  Moreover, the individual confessions of the faithful, for pastoral reasons and for the convenience of the faithful, may also be received during the celebration of the Holy Mass^[91].

Care should be taken to ensure respect “for the sensibilities of the penitent concerning the manner in which he wishes to confess, either face to face, or from behind a grill”^[92]. The confessor may also have pastoral reasons for preferring the use a confessional equipped with a grill^[93].

The practise of visiting the Blessed Sacrament should be strongly encouraged. To this end, churches should be kept open for as long as possible, and their opening times fixed and established. Many parish priests promote the laudable practise of adoration of the Blessed Sacrament through solemn exposition and can attest to its fruits in the vitality of their parishes.

The Blessed Sacrament is to be lovingly reserved in a tabernacle “which is the spiritual heart of every religious and parochial community”^[94] “Without the cult of the Eucharist, as with a beating heart, a parish becomes arid”^[95]“If you wish the faithful to pray willingly and piously -as Pius XII reminded the clergy of Rome – set an example for them by praying in your churches before them. A priest on his knees before the tabernacle, with a proper disposition and in deep recollection is a model of edification for the people, a reminder of, and an invitation to, prayerful emulation”^[96].

22. Canon 529 elaborates the principal duties which are required for the fulfilment of the pastoral office of parish priest and outlines the ministerial characteristics expected of a parish priest. As the priest proper to the parish, he should make every effort to know the faithful entrusted to his care and avoid the danger of any form of functionalism. A parish priest is not a functionary fulfilling a role or providing services to those who request them. Rather, he exercises his ministry in an integral way as a man of God, seeking out the faithful, visiting their families, sharing in their needs and in their joys. He corrects with prudence, he cares for the aged, the weak, the abandoned, the sick, and the dying. He devotes particular care to the poor and the afflicted. He strives for the conversion of sinners and those in error. He encourages all in the fulfilment of the duties of their states of life and promotes the Christian life among families^[97].

Promotion of the spiritual and corporeal works of mercy remains a constant pastoral priority and a sign of the vitality of any Christian community.

Another important duty entrusted to the parish priest is the promotion of the proper role of the laity in the Church’s mission, which is that of quickening and perfecting the temporal order with the spirit of the Gospel, thereby giving witness to Christ through the exercise of secular tasks^[98].

The parish priest is obliged to collaborate with his Bishop and with the other priests of the diocese so as to ensure that the faithful who participate in the parochial community become aware that they are also members of the diocese and of the universal Church^[99]. The increasing mobility of contemporary society makes it all the more necessary that the parish does not become introspective. Rather, it should welcome the faithful of other parishes and avoid discouraging its own parishioners from participating in the life of other parishes, rectories or chaplaincies.

The parish priest is particularly bound zealously to promote, sustain and follow vocations to the priesthood^[100]. Personal example, given by visibly owning his priestly identity^[101], living consistently with it, together with devotion to individual confession, spiritual direction of young people, and catechesis on the ordained ministry are indispensable to any pastoral promotion of priestly vocations. “It has always been a special duty of the priestly ministry to sow the seeds of life totally consecrated to God and to promote love of virginity”^[102].

The Code attributes the following duties specifically to parish priests^[103]: administer the Sacrament of Baptism and that of Confirmation to those in danger of death in accordance with canon 883, 3^[104]; administer Viaticum and the Sacrament of the Anointing of the Sick, without prejudice to the provisions of canon 1003, §§ 2 and 3^[105]; impart the Apostolic Blessing; assist at and bless marriages; celebrate funerals; bless the Baptismal font in Eastertide; lead processions and impart solemn blessings outside of the church; solemnly celebrate the Sacrament of the Most Holy Eucharist on Sundays and on the feasts of precept.

Rather than duties or rights given exclusively to the parish priest, these functions are entrusted to him in a special way in virtue of his particular responsibility as parish priest. They should consequently be discharged personally, in so far as possible, or a least overseen by the parish priest.

23. In those areas experiencing shortages of priests it can happen, as is already the case in some places, that the Bishop, after prudent consideration, may entrust a certain collaboration “ad tempus” in the exercise of the pastoral care of a parish, in the canonically approved manner, to a person or persons who have not been invested with priestly character^[106]. In such cases, however, the original properties of diversity and complementarity of the charisms and functions of ordained ministers and the lay faithful must be carefully observed and respected since these are proper to the Church and are willed by God for its organization. Extraordinary situations exist which justify such collaboration. Such collaboration, however, may not lawfully supersede the specific nature of the sacred ministry and the lay state.

In her desire to clarify terminology that might occasion confusion, the Church exclusively reserves certain expressions connoting “potestas capitis” to priests – “pastor”, “chaplain”, “director”, “co-ordinator” and other equivalents^[107].

In its title dedicated to the rights and duties of the lay faithful, the Code distinguishes between those competencies or functions which properly belong to all the lay faithful by right or duty, and those deriving from collaboration with the pastoral ministry. These latter are a capacitas or habilitas whose exercise depends on being called by the Church’s lawful pastors^[108]. Thus, they are in no sense, “rights”.

24. The foregoing has already been clarified by John Paul II in the Post-Synodal Apostolic Exhortation Christifideles Laici: “The Church’s mission of salvation in the world is realized not only by the ministers in virtue of the Sacrament of Orders but also by all the lay faithful; indeed, because of their Baptismal state and their specific vocation, in the measure proper to each person, the lay faithful participate in the priestly, prophetic and kingly mission of Christ.

The Pastors, therefore, ought to acknowledge and foster the ministries, offices and roles of the lay faithful that find their foundation in the Sacraments of Baptism and Confirmation, and indeed, for a good many of them, in the Sacrament of Matrimony. When necessity in the Church requires it, the Pastors, according to the established norms of universal law, can entrust to the lay faithful, ad tempus, certain offices and roles, connected with their pastoral ministry which do not require the character of Orders. This same document recalls the basic principles underlying this collaboration and sets the limits for it: the exercise of such tasks does not make Pastors of the lay faithful: in fact, a person is not a minister simply in performing a task, but through sacramental ordination. Only the Sacrament of Orders gives the ordained minister a particular participation in the office of Christ, the Shepherd and Head, and in his Eternal Priesthood. Supplying certain tasks by the laity takes its legitimacy, formally and immediately, from the official deputation given by the Pastors to the laity, as well as from its concrete exercise under the guidance of ecclesiastical authority(23)^[109].

In those cases where a collaboration with the ordained ministry has been entrusted to the non ordained faithful, a priest must necessarily be appointed as moderator and vested with the power and duties of a parish priest, personally to direct pastoral care^[110].

Clearly, the office of parish priest exercised by a priest who has been designated to direct pastoral activity -i.e. one invested with the faculties of a parish priest – and exercise those functions which are exclusively priestly differs completely from the subsidiary collaboration of the non-ordained faithful in the other functions of the office^[111]. A non ordained male religious, a female religious, a lay person may exercise administrative functions, as well as that of promoting spiritual formation. The may not, however, exercise functions which belong fully to the care of souls since such requires priestly character. They may, nevertheless, supply for the ordained minister in those liturgical functions which are consonant with their canonical condition” and enumerated in canon 230 § 3: “exercise the ministry of the word, preside over liturgical prayers, confer Baptism, and distribute Holy Communion in accordance with the prescriptions of law”^[112]. Even Deacons, who cannot be equated with other members of the faithful, cannot exercise the full cura animarum^[113].

It is always advisable for the diocesan Bishop to verify every case of necessity with the utmost prudence and pastoral foresight. He should establish criteria to determine the suitability of those called to this form of collaboration and clearly define the functions to be given to each of them in accordance with the circumstances of each respective parish. In the absence of a specific and clear assignment of functions, the priest moderator will determine in the matter. The exceptional and provisional nature of such arrangements require the promotion of an awareness of the absolute need for priestly vocations in these parish communities. The seeds of such vocations should be encouraged in them, community and personal prayer for vocations should be promoted and well as prayers for the sanctification of priests.

In order to ensure that priestly vocations may flourish more easily in the community, it is important that an authentic love for the Church should imbue it. A profound esteem and strong enthusiasm for Bride of Christ, who collaborates with the Holy Spirit in work of salvation, should always be promoted and encouraged.

Every effort, therefore, has to be made to keep alive in the hearts of the faithful that joy and holy pride deriving from membership of the Church which is so palpably evident in the first letter of St. Peter and in the Apocalypse (cf. 1 Pet 3,14; Ap 2, 13.17; 7, 9; 14, 1ff; 19, 6; 22, 14). Without this joy and pride, at a psychological level, it becomes difficult to conserve and develop the life of faith. It is not surprising, at least at the level of psychology, that in some contexts priestly vocations fail to germinate or come to maturity.

“It would be a fatal error to despair in the face of present difficulties and adopt an attitude which, de facto, would prepare a Church of the future which would be almost bereft of priests. Measures adopted in this light to counter present shortages of priests, not withstanding the good intentions motivating them, would, in fact, be seriously prejudicial for the ecclesial community”^[114].

25. “Where permanent deacons participate in the pastoral care of parishes which, because of a shortage of priests, do not have the immediate benefit of a parish priest, they should have precedence over the non-ordained faithful”^[115]. In virtue of Sacred Orders, “the deacon is teacher in so far as he preaches and bears witness to the word of God; he sanctifies when he administers the Sacrament of Baptism, the Holy Eucharist and the sacramentals, he participates at the Holy Eucharist as “a minister of the Blood”, and conserves and distributes the Blessed Eucharist; he is a guide in as much as he animates the community or a section of ecclesial life”^[116].

Deacons who are candidates for ordination to the priesthood should be especially welcome when they offer their pastoral services in a parish. In agreement with the seminary authorities, the parish priest should be a guide and a teacher, conscious that a sincere and total self offering to Christ on the part of a candidate for the priesthood, can depend on his own coherent witness to priestly identity, and to the missionary generosity of his service and love for the parish.

26. Like the diocesan pastoral council^[117], the provisions of law foresee the constitution of a pastoral council at parochial level, should such be considered opportune by the Bishop, having heard his council of priests^[118]. The basic task of such a council is to serve, at institutional level, the orderly collaboration of the faithful in the development of pastoral activity which is proper to priests^[119]. The pastoral council is thus a consultative organ in which the faithful, expressing their baptismal responsibility, can assist the parish priest, who presides at the council^[120], by offering their advice on pastoral matters^[121] “The lay faithful ought to be ever more convinced of the special meaning that their commitment to the apostolate takes on in their parish»; hence it is necessary to have «a more convinced, extensive and decided appreciation for “Parish Pastoral Councils”^[122]. There are clear reasons for such: In the present circumstances the lay faithful have the ability to do very much and, therefore, ought to do very much towards the growth of an authentic ecclesial communion in their parishes in order to reawaken missionary zeal towards nonbelievers and believers themselves who have abandoned the faith or grown lax in the Christian life^[123].

“All of the faithful have the right, sometimes even the duty, to make their opinions known on matters concerning the good of the Church. This can happen through institutions which have been established to facilitate that purpose: [...]the pastoral council can be a most useful aid…providing proposals and suggestions on missionary, catechetical and apostolic initiatives [..] as well as on the promotion of doctrinal formation and the sacramental life of the faithful; on the assistance to be given to the pastoral work of priests in various social and territorial situations; on how better to influence public opinion etc.”^[124]. The pastoral council is to be seen in relation to the context of the relationship of mutual service that exists between a parish priest and his faithful. It would therefore be senseless to consider the pastoral council as an organ replacing the parish priest in his government of the parish, or as one which, on the basis of a majority vote, materially constrains the parish priest in his direction of the parish.

In accordance with the norms of law on just and honest administration, organs which have been established to consider economic questions in a parish, may not constrain the pastoral role of the parish priest, who is the legal representative and administrator of the goods of the parish^[125].

4. Positive contemporary challenges for the pastoral ministry in parishes

27. Since, at the outset of the new millennium, the entire Church has been invited to strive for “a renewed commitment to the Christian life”, founded on an awareness of the risen Christ’s presence amongst us”^[126], we must see the consequences of that invitation for pastoral care in parishes.

This does not require the invention of new pastoral programmes, since the Christian programme, revolving around Christ, is always one of knowing, loving and imitating Him, of living the life of the Trinity in Him, and of transforming history with Him by bringing it to completion: This is a programme which does not change with shifts of times and cultures, even though it takes account of time and culture for the sake of true dialogue and effective communication^[127].

In the immense and demanding pastoral horizons of to-day: It is in the local churches that the specific features of a detailed pastoral plan can be identified — goals and methods, formation and enrichment of the people involved, the search for the necessary resources — which will enable the proclamation of Christ to reach people, mould communities, and have a deep and incisive influence in bringing Gospel values to bear in society and culture”^[128]. Such are the horizons of “an exciting work of pastoral revitalization — a work involving all of us”^[129].

The most important and basic pastoral challenge facing the priest in the parish is to bring the faithful to a consistent spiritual life based on the principles of Christian doctrine as lived and taught by the Saints. Pastoral planning must give priority to this essential aspect of all pastoral action. To-day, more than ever, prayer, the sacramental life, meditation, silent adoration, talking heart to heart with the Lord, daily exercise of the virtues which make us more like Him, must be rediscovered, since such are far more productive than any discussion, and ultimately the necessary condition for all effective discussion.

Novo Millennio inuente sets seven pastoral priorities: holiness, prayer, the Sunday celebration of the Most Holy Eucharist, the Sacrament of Penance, the primacy of grace, and listening to and proclaiming the Word^[130]. These priorities became particularly clear from the experience of the Great Jubilee. Not only do they offer parish priests but, all priests engaged in the cura animarum, the content and substance of the pastoral questions on which they should carefully meditate. They also provide a synthesis of the spirit with which the renewal of pastoral work should be approached.

Novo millennio ineunte also emphasizes another «important area in which there has to be commitment and planning on the part of the universal Church and the particular Churches: the domain of communion (koinonia), which embodies and reveals the very essence of the mystery of the Church and implies the promotion of a spirituality of communion. «To make the Church the home and the school of communion: that is the great challenge facing us in the millennium which is now beginning, if we wish to be faithful to God’s plan and respond to the world’s deepest yearnings». Moreover, it also specifies that before making practical plans, we need to promote a spirituality of communion, making it the guiding principle of education wherever individuals and Christians are formed, wherever ministers of the altar, consecrated persons, and pastoral workers are trained, wherever families and communities are being built up”.

A truly pastoral promotion of the holiness of our parish communities implies an authentic pedagogy on prayer, a renewed, persuasive and effective catechesis on the importance of the Sunday and daily celebration of the Most Holy Eucharist, on community and personal adoration of the Blessed Sacrament, on the frequent and individual practice of the Sacrament of Penance, on spiritual direction, on marian devotion, on the imitation of the Saints, as well as on a renewed apostolic commitment to live the daily duties of the community and of individuals, proper pastoral care of the family, and on a consistent political and social engagement.

This pastoral renewal will not be possible unless inspired, sustained and activated by priests imbued by this same spirit. “The faithful draw great encouragement from the example and witness of the priest. They can rediscover the parish as a «school» of prayer in which encounter with Jesus Christ is not merely expressed in implorations for assistance but also in acts of thanksgiving, praise, adoration, contemplation, prayerful listening, ardour of affection, to the point of a truly loving him»^[131].  ”It is fatal to forget that “without Christ we can do nothing” (cf. Jn 15:5). It is prayer which roots us in this truth. It constantly reminds us of the primacy of Christ and, in union with him, the primacy of the interior life and of holiness. When this principle is not respected, is it any wonder that pastoral plans come to nothing and leave us with a disheartening sense of frustration? We then share the experience of the disciples in the Gospel story of the miraculous catch of fish: “We have toiled all night and caught nothing” (Lk 5:5). This is the moment of faith, of prayer, of conversation with God, in order to open our hearts to the tide of grace and allow the word of Christ to pass through us in all its power: Duc in altum!“^[132].

A good laity is scarcely possible without truly holy priests. Without them everything is dead – just as it is almost impossible to have a blossoming of vocations without Christian families which are domestic churches. It is therefore erroneous to emphasize the laity if this entails overlooking the ordained ministry. Such error ends by penalizing the laity and frustrating the entire mission of the Church.

28. The rediscovery in our communities of the universal call to holiness should be the basis for all pastoral planning and orient that same planning. The soul of every apostolate depends on divine intimacy, on placing nothing before the love of Christ, in seeking the greater glory of God in all things, in living the Christocentric dynamism of the marian “totus tuus”. Training in holiness “places pastoral planning under the sign of holiness”^[133] and constitutes the primary pastoral challenge of contemporary times. In the holy Church, all of the faithful are called to holiness.

Teaching all, and recalling indefatigably, that holiness is the goal of Christian life is essential to the pedagogy of holiness. “All in the Church, whether they belong to the hierarchy or cared for by it, are called to holiness, according to the Apostle’s saying: ‘For this is the will of God, your sanctification’” (1 Thes 4,3; cf. Eph 1,3)”^[134]. This is the first element to be pedagogically developed in ecclesial catechesis, so that an awareness for the need for personal sanctification becomes a common conviction.

Proclamation of the universality of the call to holiness requires that the Christian life is understood as a following of Christ, or of being conformed to Christ. This conformation to Christ is the very substance of sanctification and is the specific goal of all Christian life. In order to accomplish this objective, all Christians need the Church’s assistance, since she is both mater et magistra. The pedagogy of holiness is a goal which is as attractive as it is challenging for all those in the Church who hold responsibilities of government and formation.

29. A zealous, missionary commitment to evangelization is a priority of singular importance for the Church and, consequently, for the pastoral care of the parish^[135]. «Even in countries evangelized many centuries ago, the reality of a “Christian society” which, amid all the frailties which have always marked human life, measured itself explicitly on Gospel values, is now gone. Today we must courageously face a situation which is becoming increasingly diversified and demanding, in the context of “globalization” and of the consequent new and uncertain mingling of peoples and cultures”^[136].

In contemporary society, which is marked by cultural, religious and ethnic pluralism, relativism, indifferentism, irenicism, and syncretism, it appears that some Christians have become accustomed to a form of “Christianity” lacking any real reference to Christ and his Church. In these circumstances, the pastoral mission is reduced to social concerns which are envisaged in exclusively anthropological terms, often based on a vague appeal to pacificism, universalism or to a loose reference to “values”.

The evangelization of the contemporary world can only happen with the rediscovery of the personal, social and cultural identity of Christians. That implies, above all else, the rediscovery of Jesus Christ, incarnate Word, and sole Saviour of mankind^[137]. This basic conviction sets free that missionary commitment which should especially characterize every priest, and through him, every parish or community entrusted to his pastoral care. “We hold that it is impossible even to imagine one pastoral method which is applicable to, or can be adapted to, all circumstances. Before us, this was axiomatic in the teaching of Gregory Nazianzanus. A single pastoral method is excluded. In order to edify all in charity, it is necessary to vary the modes in which the hearts of faithful can be touched, but not doctrine. Pastoral care, therefore, requires an adaptation of modes but excludes any adaptation of doctrine”^[138].

The parish priest will always ensure that the various associations, movements or groups present in the parish will make their specific contribution to the missionary endeavour of the parish. “Another important aspect of communion is the promotion of forms of association, whether of the more traditional kind or the newer ecclesial movements, which continue to give the Church a vitality that is God’s gift and a true “springtime of the Spirit”. Associations and movements in the Church, both at universal and local level, must always operate in complete ecclesial harmony and obey the directives of their lawful Pastors»^[139]. Every form of exclusivism or introspection among specific groups should be avoided in the parochial structure because its missionary character rests on the certainty, which should be shared by all, that “Jesus Christ has a significance and a value for the human race and its history, which are unique and singular, proper to him alone, exclusive, universal, and absolute. Jesus Christ is the Word of God made man for the salvation of mankind”^[140].

The Church relies on the daily fidelity of her priests to the pastoral ministry as they attend to their indispensable mission in the parishes entrusted to their care.

For parish priests and other priests who serve various communities, certainly, there is no shortage of pastoral difficulties, or spiritual or physical exhaustion caused by overwork or a lack of that balance which recommends healthy periods of spiritual renewal and physical rest. What disappointments, it has to be stated, are experienced when the winds of secularism often choke the seeds sown with such noble daily effort.

A largely secularized culture which seeks to isolate the priest within its own conceptual categories and strip him of his fundamental mystical-sacramental dimension, is largely responsible for this phenomenon. From this, several forms of discouragement can derive which lead to isolation, forms of depressive fatalism, and scattered activism. Such, however, does not take from the fact that the vast majority of the Church’s priests, supported by the solicitude of their Bishops, face the difficulties of the present historical conjuncture positively, and succeed in joyfully living their generous pastoral commitment and their priestly identity to the full.

Internal dangers to the priestly ministry also exist: bureaucracy, functionalism, democratization, planning which is more managerial than pastoral. Unfortunately, in some circumstances, priests can be overwhelmed by structures which overpower them and are not always necessary, or which induce negative psycho-physical consequences detrimental for the spiritual life and for the very ministry itself.

The Bishop is obliged carefully to invigilate such situations since he is, above all else, a father to his closest and most precious collaborators. It is both urgent and necessary to ensure unity among all ecclesial forces so as to respond effectively to the attacks currently being made on priests and their ministry.

30. In view of the current circumstances of the Church’s life, the demands of new evangelization, and in consideration of the response which priests are call to make, the Congregation for the Clergy offers this present document as an aid for, an encouragement to, and a stimulus for, the ministry of priests entrusted with the pastoral care of souls in parishes. Indeed, the Church’s most immediate contact with people normally happens in the context of the parish. Our thoughts and considerations, therefore, are directed towards the priest qua parish priest. He represents the presence of Jesus Christ as head of his Mystical Body, the Good Shepherd who tends every single member of the flock. In this document, we have sought to highlight the mystery and sacramental nature of that ministry.

In the light of the teaching of the Second Vatican Council and the Apostolic Exhortation Pastores dabo vobis, this document should be seen as a continuity of the Directory for the Ministry and Life of Priests, the Interdicasterial Instruction Ecclesiae de mysterio, and the Circular Letter The Priest and the Third Christian Millennium, Teacher of the Word, Minister of the Sacraments and Leader of the Community.

It is only possible to live the daily ministry by means of personal holiness which should always be based on the supernatural power of the sacraments of the Holy Eucharist and Penance.

«The Eucharist is the point from which everything else comes forth and to which it all returns. (…) Through the centuries, countless priests have found in the Eucharist the consolation promised by Jesus on the evening of the Last Supper, the secret to overcoming their solitude, the strength to bear their sufferings, the nourishment to make a new beginning after every discouragement, and the inner energy to bolster their decision to remain faithful”^[141].

Progress in the spiritual life and in permanent formation^[142] can be greatly assisted by that fraternity among priests which is not merely one of simply being able to live together under the same roof, but one which involves communion of prayer, shared objectives, pastoral cooperation, and reciprocal friendship between priests and their Bishop. Such is also helpful in overcoming the trials and difficulties which are experienced in the exercise of the Sacred Ministry. Every priest not only needs the ministerial assistance of his own brethren but also needs them precisely because they are his brethren.

Among other measures, a house could be set aside in the diocese for all priests who, from time to time, need to retire to a place suitable for recollection and prayer so as to renew contact with those means which are indispensable for their personal holiness.

In the spirit of the Cenacle, where the Apostles gathered in prayer with Mary, the Mother of Jesus (Acts 1, 14), to her we entrust these pages which have been written with affection and gratitude for all priests who exercise the cura animarum throughout the world. May all who are engaged in the pastoral care of souls experience the maternal assistance of the Queen of Apostles and live in profound communion with her. The ministerial priesthood “has a stupendous and penetrating dimension in the closeness of the Mother of Christ [to priests]“^[143]It is a source of great consolation to know that “the Mother of the Redeemer who introduces us to the mystery of the redemptive offering of her divine Son, is always close to us. Ad Iesum per Mariam: let this be the daily objective of our spiritual and pastoral life”^[144]

The Supreme Pontiff John Paul II approved this present Instruction and ordered its publication.

Rome, at the offices of the Congregation for the Clergy, 4 August 2002, liturgical memorial of St. John Mary Vianney, Curé d’Ars, patron of parish priests.

DARIO Card. CASTRILLON HOYOS
Prefect

CSABA TERNYAK
Titular Archbishop of Eminenziana
Secretary

***

Parish Priest’s Prayer to Mary Most Holy

O Mary, Mother of Jesus Christ, crucified and risen,
Mother of the Church, a priestly people (1 Pet 2,9),
Mother of priests, ministers of your Son:
accept the humble offering of myself,
so that in my pastoral mission
the infinite mercy of Eternal High Priest
may be proclaimed:
O “Mother of Mercy”.

You who shared the “priestly obedience” (Heb 10, 5-7; Lk 1, 38),
of your Son,
and who prepared for him a worthy receptacle
by the anointing of the Holy Spirit,
keep my priestly life in the ineffable mystery
of your divine maternity,
“Holy Mother of God”.

Grant me strength in the dark hours of this life,
support me in the exertions of my ministry
entrust me to Jesus,
so that, in communion with you,
I may fulfil the ministry with fidelity and love,
O Mother of the Eternal Priest
“Queen of Apostles and Help of Priests”^[145].

Make me faithful to the flock
entrusted to me by the Good Shepherd,
You silently accompanied Jesus
on his mission to proclaim
the Gospel to the poor.

May I always guide it
with patience, sweetness
firmness and love,
caring for the sick,
the weak, the poor and sinners,
O “Mother, Help of the Christian People”.

I consecrate and entrust myself to you , Mary,
who shared in the work of redemption
at the Cross of your Son,
you who “are inseparably linked to the work of salvation”^[146].

Grant that in the exercise of my ministry
I may always be aware of the “stupendous and penetrating dimension of your maternal presence”^[147]
in every moment of my life,
in prayer, and action,
in joy and sorrow, in weariness and in rest,
O “Mother of Trust”.

Grant, Holy Mother, than in the celebration of the Mass,
source and centre of the priestly ministry,
that I may live my closeness to Jesus
in your maternal closeness to Him,
so that as “we celebrate the Holy Mass you will be present with us”
and introduce us to the redemptive mystery of your divine Son’s offering^[148]
“O Mediatrix of all grace flowing from this sacrifice to the Church and to all the faithful”^[149]
O “Mother of Our Saviour”.

O Mary: I earnestly desire to place my person
and my desire for holiness
under your maternal protection and inspiration
so that you may bring me to that “conformation with Christ, Head and Shepherd”
which is necessary for the ministry of every parish priest.

Make me aware
that “you are always close to priests”
in your mission of servant
of the One Mediator, Jesus Christ:
O “Mother of Priests”
“Benefactress and Mediatrix”^[150]
of all graces.

Amen.

***

Act of Love of the Cure d’Ars, St. John Mary Vianney

I love You, O my God and my sole desire is to love You until the last breath of my life.

I love You, O infinitely lovable God and I prefer to die loving You than live one instant without loving You.

I love You, O my God, and I do not desire anything but heaven so as to have the joy of loving You perfectly.

I love You, O my God, and I fear hell, because there will not be the sweet consolation of loving You.

O my God, if my tongue cannot say in every moment that I love You, I want my heart to say it in every beat. Allow me the grace to suffer loving You, to love you suffering and one day to die loving You and feeling that I love You. And as I approach my end, I beg you to increase and perfect my love of You.

---

^[1] JOHN PAUL II, Letter to Priests for Holy Thursday 2001 (25 March 2001), n. 1.

^[2]SAINT AUGUSTINE, De Trinitate, 13,19, 24: NBA 4, p. 555.

^[3]JOHN PAUL II, Letter to Priests for Holy Thursday 2000 (23 March 2000), n. 5.

^[4] JOHN PAUL II, Apostolic Letter Novo Millennio ineunte (6 January 2001), n. 15: AAS 93 (2001), p. 276.

^[5] JOHN PAUL II, Letter to Priests for Holy Thursday 2001 (25 March 2001), n. 2.

^[6]JOHN PAUL II, Apostolic Letter Novo Millennio ineunte (6 January 2001), n. 3: l.c., p. 267.

^[7] JOHN PAUL II, Homily on the occasion of the Jubilee for Priests (18 May 2000), n. 5.

^[8] Cf. CONGREGATION FOR THE CLERGY, The Priest and the Third Christian Millennium, Teacher of the Word, Minister of the Sacraments and Leader of the Christian Community (19 March 1999).

^[9] In this sense, it is important to reflect on what John Paul II calls «a minister of Jesus Christ the Head and Pastor of the Church», Post Synodal Apostolic Exhortation Pastores dabo v obis (25 March 1992), pp. 695-696.

^[10] Cf. CONGREGATION FOR THE CLERGY, Directory for the Ministry and Life of Priests Tota Ecclesia (31 January 1994), n. 59: Libreria Editrice Vaticana, 1994.

^[11] JOHN PAUL II, Post Synodal Apostolic Exhortation Pastores Dabo Vobis (25 March 1992), n. 70: l.c., pp. 778-782.

^[12] Cf. SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium, n. 48.

^[13] JOHN PAUL II, Address to the Plenary Meeting of the Congregation for the Clergy (23 November 2001): AAS 94 (2002), pp. 214-215.

^[14] Cf. CONSTITUTIONES APOSTOLICAE, III, 16, 3: SC 329, p. 147; SAINT AMBROSE, De mysteries, 6, 29-30: SC 25 bis, p.173; SAINT THOMAS AQUINAS, Summa Theologiae,III, 63, 3: SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium nn. 10-11; Decree Presbyterorum Ordinis, n. 2; CIC, can. 204.

^[15] JOHN PAUL II, Address to the Plenary Meeting of the Congregation for the Clergy (23 November 2001), l.c., p. 215.

^[16] Cf. SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium, n. 10; Decree Pesbyterorum Ordinis, n.2; PIUS XII, Encyclical letter Mediator Dei (20 November 1947): AAS 39 (1947), p. 555; Allocution Magnificate Dominum: AAS 46 (1954), p. 669; CONGREGATION FOR THE CLERGY, PONTIFICAL COUNCIL FOR THE LAITY, CONGREGATION FOR THE DOCTRINE OF THE FAITH, CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, CONGREGATION FOR BISHOPS, CONGREGATION FOR THE EVANGELIZATION OF PEOPLES, CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE AND SOCIETIES OF APOSTOLIC LIFE, PONTIFICAL COUNCIL FOR THE INTERPRETATION OF LEGAL TEXTS, Interdicasterial instruction on certain questions regarding the collaboration of the Non-Ordained faithful in the sacred ministry of Priests Ecclesiae de Mysterio (15 August 1997), Theological Principles n.1; AAS 89 (1997), pp. 860-861.

^[17] Cf. Catechism of the Catholic Church, N. 1273.

^[18] Cf. COUNCIL OF TRENT, Session XXIII, Doctrina de sacramento Ordinis (15 July 1563); DS 1763-1778; SECOND VATICAN COUNCIL, Decree Presbyterorum Ordinis, nn. 2; 13; Decree Christus Dominus, n. 15; Missale Romanum Institutio generalis, nn. 4,5 and 60; Pontificale Romanum de Ordinatione, nn. 131 and 123; Catechism of the Catholic Church nn. 1366-1372, 1544-1553, 1562-1568, 1581-1587.

^[19] Cf. JOHN PAUL II, Post Synodal Apostolic exhortation Pastores dabo vobis (25 March 1992), nn. 13-15: l.c., pp. 677-681.

^[20] Cf. SECOND VATICAN COUNCIL, Constitution Sacrosanctum Concilium, n. 33; Dogmatic Constitution Lumen gentium, nn. 10, 28, 37; Decree Presbyterorum Ordinis nn. 2, 6, 12. CONGREGATION FOR THE CLERGY, Directory for the Ministry and Life of Priests Tota Ecclesia (31 january 1994), nn. 6-12; SAINT THOMAS AQUINAS, Summa Theologiae, III, 22, 4.

^[21] Cf. JOHN PAUL II, Letter to Priests for Holy Thursday 1979 Novo incipiente (8 April 1979), n. 4: AAS 71 (1979), p. 399.

^[22] Cf. JOHN PAUL II, Post Synodal Apostolic Exhortation Christifideles laici (30 December 1988), n. 23: AAS 81 (1989), p. 431; CONGREGATION FOR THE CLERGY, PONTIFICAL COUNCIL FOR THE LAITY, CONGREGATION FOR THE DOCTRINE OF THE FAITH, CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, CONGREGATION FOR BISHOPS, CONGREGATION FOR THE EVANGELIZATION OF PEOPLES, CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE AND SOCIETIES OF APOSTOLIC LIFE, PONTIFICAL COUNCIL FOR THE INTERPRETATION OF LEGAL TEXTS, Interdicasterial instruction on certain questions regarding the collaboration of the Non-Ordained faithful in the sacred ministry of Priests Ecclesiae de Mysterio (15 August 1997), Theological Principles n.4, l.c., p. 860-861; CONGREGATION FOR THE CLERGY, The Priest and The Third Christian Millennium, Teacher of the Word, Minister of the Sacraments and Leader of the Community (19 March 1999), p.36.

^[23] Cf. CONGREGATION FOR THE CLERGY, Directory for the Ministry and Life of Priests Tota Ecclesia (31 January 1994), n. 7.

^[24] Cf. PAUL VI, Catechesis at the General Audience of 7 October 1964: Insegnamenti di Paolo VI, 2 (1964), p. 958.

^[25] Cf. PAUL VI, Apostolic Exhortation Marialis Cultus (2 February 1974), nn. 11, 32, 50, 56: AAS 66 (1974), pp. 123, 144, 159, 162.

^[26] Cf. JOHN PAUL II, Post Synodal Apostolic Exhortation Pastores dabo vobis (25 March 1992), n. 21: l.c., p. 689.

^[27] Ibid.,n. 18: l.c., p. 684; cf. CONGREGATION FOR THE CLERGY, Directory for the Ministry and Life of priests Tota Ecclesia (31 January 1994), n. 30.

^[28] Cf. SECOND VATICAN COUNCIL, Decree Presbyterorum Ordinis, n. 13.

^[29] Cf. CONGREGATION FOR THE CLERGY, Directory for the Ministry and Life of Priests Tota Ecclesia (31 January 1994), n. 46.

^[30] Cf. JOHN PAUL II, Post Synodal Apostolic Exhortation Pastores dabo vobis (25 March 1992), n. 26, l.c., p 698; CONGREGATION FOR THE CLERGY, Directory for the Ministry and Life of Priests Tota Ecclesia (31 January 1994), nn. 45-47.

^[31] Cf. SECOND VATICAN COUNCIL, Decree Presbyterorum Ordinis, n.12; CIC, can. 276, § 1.

^[32] Cf. SAINT FRANCIS DE SALES, Introduction to the Devout Life, part 1, chapter 3.

^[33] Cf. SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium, n. 41.

^[34] Cf. SECOND VATICAN COUNCIL, Decree Presbyterorum Ordinis, n. 12; CIC, can. 276, § 1.

^[35] Cf. SECOND VATICAN COUNCIL, Decree Presbyterorum Ordinis, n. 14.

^[36] Cf. ibid.

^[37] Cf. JOHN PAUL II, Post Synodal Apostolic Exhortation Pastores dabo vobis, (25 March 1992), n. 72: l.c., p. 786.

^[38] Ibid.

^[39] SECOND VATICAN COUNCIL, Decree Christus Dominus, n. 16: “His [the Bishop's] priests, who assume a part of his duties and concerns, and who are ceaselessly devoted to their work, should be the objects of his particular affection. He should regard them as sons and friends. He should always be ready to listen to them and cultivate an atmosphere of easy familiarity with them, thus facilitating the pastoral work of the entire diocese. A bishop should be solicitous for the welfare – spiritual, intellectual, and material – of his priests, so that they may live holy and pious lives, and exercise a faithful and fruitful ministry”.

^[40] JOHN PAUL II, Post Synodal Apostolic Exhortation Pastores dabo vobis, (25 March 1992), n. 72: l.c., p. 787.

^[41] Ibid., n. 25: l.c., p. 695.

^[42] Ibid.

^[43] Ibid.

^[44] SECOND VATICAN COUNCIL Decree Presbyterorum Ordinis, n. 14.

^[45] JOHN PAUL II, Introduction to the Mass celebrated on the liturgical memorial of Our Lady of Czestochoa, “L’Osservatore Romano”, 26 August 2001.

^[46] JOHN PAUL II, Catechesis at the General Audience of 30 June 1993, Mary is the Mother of the Eternal High Priest, L’Osservatore Romano, 30 June-1 July 1993.

^[47] JOHN PAUL II, Post Synodal Apostolic Exhortation, Pastores dabo v obis, (25 March 1992), n. 26: l.c., p. 699.

^[48] SECOND VATICAN COUNCIL, Decree Presbyterorum Ordinis, n. 5.

^[49] Ibid.,n.13; CIC, cann. 904 and 909.

^[50] SAINT BERNARDINE OF SIENNA, Sermo XX: Opera Omnia, Venetiis 1591, p. 132.

^[51] BLESSED COLUMBA MARMION, Le Christ idéal du pretre, cap. 14: Maredsous 1951.

^[52] JOHN PAUL II, Apostolic Constitution Sacrae disciplinae leges (25 January 1983): AAS 75, II (1983), p. XIII.

^[53] Cf. ibid.

^[54] Cf. SECOND VATICAN COUNCIL, Constitution Sacrosanctum Concilium, n. 7.

^[55] Ibid., n. 10.

^[56] Ibid., n. 22.

^[57] Cf. CIC, can. 959.

^[58] Ibid., n. 23.

^[59] CONGREGATION FOR THE CLERGY, PONTIFICAL COUNCIL FOR THE LAITY, CONGREGATION FOR THE DOCTRINE OF THE FAITH, CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, CONGREGATION FOR BISHOPS, CONGREGATION FOR THE EVANGELIZATION OF PEOPLES, CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE AND SOCIETIES OF APOSTOLIC LIFE, PONTIFICAL COUNCIL FOR THE INTERPRETATION OF LEGAL TEXTS, Interdicasterial instruction on certain questions regarding the collaboration of the Non-Ordained faithful in the sacred ministry of Priests Ecclesiae de Mysterio (15 August 1997), Theological Principles n.3; Practical Provisions art. 6 and 8: l.c., pp. 859, 869, 870-872; PONTIFICAL COUNCIL FOR THE INTERPRETATION OF LEGAL TEXTS, Reply (11 July 1992): AAS 86 (1994), pp 541-542.

^[60] JOHN PAUL II, Post Synodal Apostolic Exhortation, Pastores dabo vobis (25 March 1992), n. 31: l.c., p.708. ”The Church of Christ, – as Communionis Notio of the Congregation for the Doctrine of the Faith (28 May 1992) n. 7 notes – is the universal Church, (…) which is present and active amid the particular characteristics and the diversity of persons, groups, times and places. Among these manifold particular expressions of the saving presence of the one Church of Christ, there are to be found, from the times of the Apostles on, those entities which are in themselves Churches, because, although they are particular, the universal Church becomes present in them with all its essential elements. They are therefore constituted “after the model of the universal Church”, and each of them is “a portion of the People of God entrusted to a bishop to be guided by him with the assistance of his clergy” (AAS 85 [1993], p. 842.

^[61] JOHN PAUL II, Post synodal Apostolic Exhortation Pastores dabo vobis (25 march 1992), n. 32: l.c., p. 709.

^[62] Cf. SECOND VATICAN COUNCIL, Decree Christus Dominus, n. 28; Decree Presbyterorum Ordinis, n. 10; CIC, cann. 265-272.

^[63] CONGREGATION FOR THE DOCTRINE OF THE FAITH, Letter Communio notio to the Bishops of the Catholic Church on certain aspects of the Church considered as communion (28 May 1992), n. 9: l.c., p. 843.

^[64] Cf. SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium, n.23.

^[65] Cf. SECOND VATICAN COUNCIL, Decree Christus Dominus, n. 30; CIC, can. 515, § 1.

^[66] CONGREGATION FOR THE CLERGY, The Priest and the Third Christian Millennium, Teacher of the Word, Minister of the Sacraments, and Leader of the Community (19 March 1999), p. 36; cf. CONGREGATION FOR THE CLERGY, Directory for the Ministry and Life of priests Tota Ecclesia (31 January 1994), n. 17.

^[67] Cf. CIC can. 374 § 1.

^[68] Cf. SECOND VATICAN COUNCIL, Constitution Sacrosanctum Concilium, n. 42; Catechism of the Catholic Church, n. 2179; JOHN PAUL II, Apostolic Letter Dies Domini (31 May 1998), nn. 34-36; AAS 90 (1998), pp. 733-736; Apostolic Letter Novo Millennio ineunte (6 January 2001), n. 35, l.c., p. 290.

^[69] JOHN PAUL II, Post Synodal Apostolic Exhortation Christifideles Laici (30 December 1988), n. 26: l.c., p. 438; cf. CONGREGATION FOR THE CLERGY, PONTIFICAL COUNCIL OF THE LAITY, CONGREGATION FOR THE DOCTRINE OF THE FAITH, CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, CONGREGATION FOR BISHOPS, CONGREGATION FOR THE EVANGELIZATION OF PEOPLES, CONGREGATION FOR THE INSTITUTES OF CONSECRATED LIFE AND SOCIETIES OF APOSTOLIC LIFE, PONTIFICAL COUNCIL FOR THE INTERPRETATION OF LEGAL TEXTS, Instruction on certain questions regarding the collaboration of the Non-Ordained faithful in the Sacred Ministry of priests Ecclesia de Mysterio (15 August 1997), “Practical Provisions”,, article 4: l.c., p. 866.

^[70] SECOND VATICAN COUNCIL, Decree Apostolicam Actuositatem, n. 10.

^[71] Cf. CIC can. 518.

^[72] Cf. COUNCIL OF TRENT, Session XXIV (11 November 1563), can. 18; SECOND VATICAN COUNCIL, Decree Christus Dominus, n. 30: “Parish Priests are in a special sense collaborators with the bishop. they are given, in a specific section of the diocese, and under the authority of the bishop, the care of souls as their particular shepherd”.

^[73] CIC, can. 519.

^[74] Cf. CIC, can. 517 § 1.

^[75] Cf. SECOND VATICAN COUNCIL, Decree Christus Dominus, n. 30; Decree Presbyterorum Ordinis 8; CIC cann. 280; 550 § 2; CONGREGATION FOR THE CLERGY, Directory on the ministry and life of Priests Tota Ecclesia (31 January 1994), n. 29.

^[76] Cf. COUNCIL OF TRENT, Session XXI (16 July 1562), can. 5; PONTIFICAL COUNCIL FOR THE INTERPRETATION OF LEGAL TEXTS, Nota Explicitiva, published with the agreement of the Congregation for the Clergy, on those cases in which the pastoral care of more than one parish can be entrusted to one priest (13 November 1997): Communicationes 30 (1998), pp. 28-32.

^[77] Cf. CIC, can 526 § 1.

^[78] Cf. ibid., can 539.

^[79] Cf. ibid.,cann. 151, 539-540.

^[80] Cf. THIRD LATERAN COUNCIL (anno 1179), can. 3; SECOND COUNCIL OF LYONS (anno 1274), constitution 13; CIC, can 150.

^[81] Cf. CIC, can. 149, § 1.

^[82] Cf. ibid., can. 521 § 1. Paragraph 2 of the same canon lists some of the principal personal qualities required in candidates for appointment to the parochial ministry: sound doctrine, moral integrity, zeal for souls and other virtues. Such candidates should have the qualities required by the general law of the Church in relation to clerics (cf. cann. 273-279) as well as those set out in particular law (those most necessary in a given particular Church).

^[83] Cf. ibid., can. 528 § 1.

^[84] Cf. CONGREGATION FOR THE CLERGY, PONTIFICAL COUNCIL FOR THE LAITY, CONGREGATION FOR THE DOCTRINE OF THE FAITH, CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, CONGREGATION FOR BISHOPS, CONGREGATION FOR THE EVANGELIZATION OF PEOPLES, CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE AND SOCIETIES OF APOSTOLIC LIFE, PONTIFICAL COUNCIL FOR THE INTERPRETATION OF LEGAL TEXTS, Interdicasterial instruction on certain questions regarding the collaboration of the Non-Ordained faithful in the sacred ministry of Priests Ecclesiae de Mysterio (15 August 1997), Practical Provisions , article 3, l.c., p. 864.

^[85] JOHN PAUL II, Address to the Plenary meeting of the Congregation for Clergy (23 November 2001): l.c., p. 216.

^[86] BLESSED JOHN XXIII, Encyclical letter Sacerdotii Nostri primordia, on the centenary of the blessed death of the Curé d’Ars (1 August 1959), part iii: AAS 51 (1959), p. 572.

^[87] Cf. CIC, can 518.

^[88] Cf. Ibid., cann. 519, 529 § 1.

^[89] Cf. the “Propositiones” on the parts relating to sacramental sign and form of celebration in JOHN PAUL II’s Apostolic Exhortation Reconciliatio et Paenitentia (2 December 1984), nn 31 III; 32: AAS 77 (1985), pp. 260-264; 267.

^[90] Cf. CIC, can 914.

^[91] Cf. CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, in Notitiae 37 (2001), pp. 259-260.

^[92] JOHN PAUL II, Address to the members of the Apostolic Penitentiary (27 March 1993): AAS 86 (1994), p. 78.

^[93] Cf. CIC, can. 964 § 3; JOHN PAUL II, motu proprio Misericordia Dei (7 April 2002), 9b PONTIFICAL COUNCIL FOR THE INTERPRETATION OF LEGAL TEXTS, Reply circa can 964 § 2 (7 July 1998): AAS 90 (1998), p.711.

^[94] PAUL VI, Encyclical letter Mysterium fidei (3 September 1965): AAS 57 (1965), p. 772.

^[95] JOHN PAUL II, Address to the participants of the Plenary meeting of the Congregation for the Clergy (23 November 2001): l.c., p. 215.

^[96] BLESSED JOHN XXIII, Encyclical letter Sacerdotii Nostri primordia on the centenary of the death of the Curé d’Ars (1 August 1959), part II: l.c., p. 562.

^[97] Cf. CIC, can. 529 § 1.

^[98] Cf. ibid., can 225.

^[99] Cf. CIC, 529 § 2.

^[100] Cf. CIC, can. 233 § 1; JOHN PAUL II, Post Synodal Apostolic Exhortation Pastores dabo vobis (25 March 1992), n. 41: l.c., p. 727.

^[101] Cf. CONGREGATION FOR THE CLERGY, Directory on the Ministry and Life of Priests Tota Ecclesia (31 January 1994), n.66.

^[102]SAINT AMBROSE, De virginitate, 5, 36: PL 16, p. 286.

^[103]CIC, can. 530.

^[104] Ibid., can 883, 3°.”The following have the faculty of administering confirmation by the law itself…3°with regard to danger of death, the parish priest or indeed any priest”.

^[105] Ibid.,can. 1003, § 2: “All priests to whom the care of souls has been committed have the duty and the right to administer the anointing of the sick to all the faithful committed tot heir pastoral office; for a reasonable cause any other priest can administer this sacrament with at least the presumed consent of the aforementioned priest”. § 3 “”Ever priest is allowed to carry the sacred oil with him so that he can administer the Sacrament of the Anointing of the Sick in case of necessity”.

^[106] Cf. ibid., can 517 § 2.

^[107] JOHN PAUL II, Address to the Plenary Meeting of the Congregation for the Clergy (23 November 2001): l.c., p. 214.

^[108] Cf. CIC, cann. 228, 229, §§ 1 and 3; 230.

^[109] Cf. also Presbyterorum Ordinis, n. 2; Catechism of the Catholic Church n. 1563.

^[110] Cf. CIC, can. 517 § 2; Catechism of the Catholic Church, n. 911.

^[111] Cf. CONGREGATION FOR CLERGY, PONTIFICAL COUNCIL FOR THE LAITY, CONGREGATION FOR THE DOCTRINE OF THE FAITH, CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, CONGREGATION FOR BISHOPS, CONGREGATION FOR THE EVANGELIZATION OF PEOPLES, CONGREGATION FOR THE INSTITUTES OF CONSECRATED LIFE AND THE SOCIETIES OF APOSTOLIC LIFE, PONTIFICAL COUNCIL FOR THE INTERPRETATION OF LEGAL TEXTS, Instruction on certain questions regarding the collaboration of the non-ordained faithful in the sacred ministry of priests Ecclesiae de mysterio (15 August 1997), “Theological Principles ” and “Practical Provisions”: l.c., pp. 856-875: CIC, can. 517 § 2.

^[112] CONGREGATION FOR CLERGY, PONTIFICAL COUNCIL FOR THE LAITY, CONGREGATION FOR THE DOCTRINE OF THE FAITH, CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, CONGREGATION FOR BISHOPS, CONGREGATION FOR THE EVANGELIZATION OF PEOPLES, CONGREGATION FOR THE INSTITUTES OF CONSECRATED LIFE AND THE SOCIETIES OF APOSTOLIC LIFE, PONTIFICAL COUNCIL FOR THE INTERPRETATION OF LEGAL TEXTS, Instruction on certain questions regarding the collaboration of the non-ordained faithful in the sacred ministry of priests Ecclesiae de mysterio (15 August 1997), Practical Provisions, articles 6; 8: l.c., pp. 869; 870-872.

^[113] Cf. CIC can. 150: Catechism of the Catholic Church, nn. 1554; 1570.

^[114] JOHN PAUL II, Address to the Plenary meeting of the Congregation for the Clergy (23 November 2001): l.c., p. 216.

^[115] CONGREGATION FOR THE CLERGY, Directory for the ministry and life of permanent deacons Diaconatus Originem (22 February 1998), n. 41: AAS 90 (1998), p. 901.

^[116] Ibid., n. 22: l.c., p. 889.

^[117] Cf. SECOND VATICAN COUNCIL , Decree Christus Dominus, n. 27; CIC can. 511-514.

^[118] Cf. CIC., can. 561 § 1.

^[119] Cf. Ibid., can. 536 § 1.

^[120] Cf. Ibid., can. 536 § 1.

^[121] CONGREGATION FOR CLERGY, PONTIFICAL COUNCIL FOR THE LAITY, CONGREGATION FOR THE DOCTRINE OF THE FAITH, CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, CONGREGATION FOR BISHOPS, CONGREGATION FOR THE EVANGELIZATION OF PEOPLES, CONGREGATION FOR THE INSTITUTES OF CONSECRATED LIFE AND THE SOCIETIES OF APOSTOLIC LIFE, PONTIFICAL COUNCIL FOR THE INTERPRETATION OF LEGAL TEXTS, Instruction on certain questions regarding the collaboration of the non-ordained faithful in the sacred ministry of priests Ecclesiae de mysterio (15 August 1997), Practical Provisions, art. 5: l.c., pp. 867-868.

^[122] Cf. JOHN PAUL II, Post-Synodal Apostolic Exhortation Christifideles laici (30 December 1988), n. 27; l.c., p. 441.

^[123] Ibidem.

^[124] SACRED CONGREGATION FOR THE CLERGY, Circular Letter Omnes christifideles (25 January 1973), nn. 4; 9.

^[125] Cf. CIC, cann. 532 and 1279, §1.

^[126] Cf. JOHN PAUL II, Apostolic Letter Novo Millennio ineunte (6 January 2001), n. 29: l.c., pp. 285-286.

^[127] Ibid.

^[128] Ibid.

^[129] Ibid.

^[130] Ibid.

^[131] JOHN PAUL II, Address to the Parish Priests and Clergy of Rome (1 March 2001), n. 3; cf. Apostolic Letter Novo Millennio ineunte (6 January 2001), n. 33: l.c., p. 289.

^[132] Ibid.,n. 38: l.c., p. 293.

^[133] Ibid., n. 31: l.c. p. 287.

^[134] SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium, n. 39.

^[135] Cf. PAUL VI, Apostolic Exhortation Evangelii nuntiandi, n. 14; JOHN PAUL II, Address to the Sacred Congregation for the Clergy (20 October 1984): «hence the need to rediscover the parish’s specific function as a community of faith and charity, which is the reason for its existence and its most essential characteristic. That means making evangelization the axis of all pastoral activity since it is an urgent, preeminent and important demand. It is thus that purely horizontal outlook of mere social presence is avoided, and it is thus that the Church’s sacramental nature is reinforced» (AAS 77 [1984] pp. 307-308).

^[136] JOHN PAUL II, Apostolic Letter Novo Millennio ineunte (6 January 2001), n. 40: l.c., p. 294.

^[137] Cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Declaration Dominus Jesus (6 August 2000): AAS 92 (2000), pp. 742-765.

^[138] SAINT GREGORY THE GREAT, Regula pastoralis, Introduction to part three.

^[139] JOHN PAUL II, Apostolic Letter Novo Millennio ineunte 6 January 2001, n. 46: l.c., p. 299.

^[140] CONGREGATION FOR THE DOCTRINE OF THE FAITH, Declaration Dominus Iesus (6 August 2000), n. 15: l.c., p. 756.

^[141] JOHN PAUL II, Letter to Priests on Holy Thursday 2000 (23 March 200), nn. 10.14.

^[142] Cf. CONGREGATION FOR THE CLERGY, Directory for the Ministry and Life of Priests Tota ecclesia (31 January 1994), cap. iii.

^[143] JOHN PAUL II, Letter to priests on Holy Thursday 1979 Novo incipiente (8 April 1979), n. 11, l.c., p. 416.

^[144] JOHN PAUL II, Address to the Plenary Meeting of the Congregation for the Clergy (23 November 2001): l.c., p. 217.

^[145] SECOND VATICAN COUNCIL, Decree Presbyterorum Ordinis, n. 18.

^[146] SECOND VATICAN COUNCIL, Constitution Sacrosanctum Concilium, n. 103.

^[147] JOHN PAUL II, Letter to priests on Holy Thursday 1979 Novo incipiente (8 April 1979), n. 11, l.c., p. 416.

^[148] JOHN PAUL II, Address to the Plenary meeting of the Congregation for the Clergy (23 November 2001): l.c., p. 217.

^[149] JOHN PAUL II, on the occasion of the liturgical memorial of Our Lady of Czestochowa.”L’Osservatore Romano”, 26 August 2001.

^[150]SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium, n. 62.

Theologian Notes the Priest’s Privileged Role

By Father Mauro Gagliardi
BENEDICT XVI proclaimed, as everyone knows, the Year for Priests (June 2009-June 2010), on the occasion of the 150th anniversary of the “dies natalis” of the holy Curé d’Ars. The purpose is “to deepen the commitment of all priests to interior renewal for the sake of a stronger and more incisive witness to the Gospel in today’s world”[1].

St. John Mary Vianney, besides concretely representing a supreme model of the priesthood, always proclaimed with clarity and incomparable emphasis the dignity of the priesthood and the centrality of the ordained ministry in the heart of the Church. Drawing from his teachings, the Holy Father re-proposed these words of the saint: “O, how great is the priest! … If he realized what he is, he would die. […] God obeys him: He utters a few words and the Lord descends from heaven at his voice, to be contained within a small host.”

And again: “Without the Sacrament of Holy Orders, we would not have the Lord. Who put him there in that tabernacle? The priest. Who welcomed your soul at the beginning of your life? The priest. Who feeds your soul and gives it strength for its journey? The priest. Who will prepare it to appear before God, bathing it one last time in the blood of Jesus Christ? The priest, always the priest. And if this soul should happen to die [as a result of sin], who will raise it up, who will restore its calm and peace? Again, the priest… After God, the priest is everything! […] Only in heaven will he fully realize what he is.”[2]

As we see, St. John Mary points to the greatness of the priest with the privileged reference to the power that he exercises in the sacraments in the name of the Person of Christ. Benedict XVI brought this light, citing still other words of the Curé d’Ars, which refer in particular to the office of celebrating the Holy Eucharist. The Pope writes that the saint “was convinced that the fervor of a priest’s life depended entirely upon the Mass: ‘The reason why a priest is lax is that he does not pay attention to the Mass! My God, how we ought to pity a priest who celebrates as if he were engaged in something routine!’”[3].

The Year for Priests proposes for our reflection the figure of the priest and, in a special way, his dignity of ordained minister who celebrates the sacraments, for the benefit of the whole Church, in the Person of Christ, high and eternal priest.[4]

In this Year for Priests, which will be celebrated between 2009 and 2010, there are nevertheless also other recurrences that merit attention because they are intimately connected with the Eucharistic nature of the priestly dignity. In 1969, Pope Paul VI proclaimed, with the apostolic constitution “Missale Romanum,” the new missal prepared after the Second Vatican Council. In the present year, 2009, then, we celebrate 40 years since this promulgation.

Next year, 2010, we will celebrate two other anniversaries that are also directly linked to the celebration of the Eucharist. The first is the 40th anniversary (1970-2010) of the promulgation of the definitive “editio typica” (first) of the “Institutio Generalis Missalis Romani.” The second is the 440th anniversary of the promulgation of the missal that we currently call “Vetus Ordo” or “Usus antiquor,” promulgated by St. Pius V with the apostolic constitution “Quo primum” of July 14, 1570. This constitution is recalled, together with Pius V’s missal, from the very first words of Paul VI’s above-mentioned apostolic constitution “Missale Romanum.”[5]

The two missals, also united in the celebrations of the respective anniversaries, are two forms of the one “lex orandi” (law of prayer) of the Church of the Latin Rite. Benedict XVI has expressed himself in this manner, teaching that, in relation to the missal of Paul VI, “the Roman Missal promulgated by St. Pius V and reissued by Blessed John XXIII is to be considered as an extraordinary expression of that same ‘lex orandi,’ and must be given due honor for its venerable and ancient usage. These two expressions of the Church’s ‘lex orandi’ will in no any way lead to a division in the Church’s ‘lex credendi’ (law of belief). They are, in fact, two usages of the one Roman rite. It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church.”[6]

The possibility of a serene and harmonious coexistence of the two forms of the one Roman Rite also has been indirectly affirmed by the presence of both “Ordines Missae” (of Bl. John XXIII and Paul VI) within the very recent “Compendium Eucharisticum,” published by the Congregation for Divine Worship and the Discipline of the Sacraments.[7]

The concurrence of these different anniversaries has likewise determined the theme that the Spirit of the Liturgy column proposes to explore this year: The Priest in the Eucharistic Celebration.

Through these periodic articles by expert theologians, liturgists and canonists, we will try to present the role and the task of the priest in the various parts of the Mass in a clear and accessible way, with respect to both missals. The hope is that these articles will help priests take advantage of the opportunity for reflection and conversion offered by the Year for Priests and move them to a care that is always more attentive to the “ars celebrandi” (art of celebrating).

We hope, moreover, that the contributions will also help the other readers—men and women religious, seminarians, faithful lay people—to reconsider with greater attention, and venerate with profound religious respect, the grandeur of the Eucharistic mystery and the dignity of the sacerdotal office, and rediscover their centrality in the life and mission of the Church.
* * *

Notes

[1] Benedict XVI, “Letter Proclaiming a Year for Priests,” June 16, 2009.
[2] Ibid.
[3] Ibid.

[4] Priests “exercise their sacred function especially in the Eucharistic worship or the celebration of the Mass by which acting in the person of Christ ["in persona Christi"] and proclaiming his mystery they unite the prayers of the faithful with the sacrifice of their Head and renew and apply in the sacrifice of the Mass until the coming of the Lord the only sacrifice of the New Testament namely that of Christ offering Himself once for all a spotless Victim to the Father.” Vatican Council II, “Lumen Gentium,” No. 28: AAS 57 (1965), p. 34. Cf. also “Presbyterorum Ordinis,” Nos. 2; 12; 13.

[5] Cf. Paul VI, “Missale Romanum,” April 3, 1969: AAS 61 (1969), p. 217.
[6] Benedict XVI, “Summorum Pontificum,” July 07, 2007, art. 1.

[7] Cf. Congregation for Divine Worship and the Discipline of the Sacraments, “Compendium Eucharisticum,” LEV, Vatican City, 2009. The preparation of this text was entrusted to the dicastery directly by the Holy Father, who mentioned it in the post-synodal apostolic exhortation “Sacramentum Caritatis,” Feb. 22, 2007, No. 93.

* * *

Father Mauro Gagliardi is a consultor of the Office for the Liturgical Celebrations of the Supreme Pontiff.